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UPANISADS 

(FIVE VERSE) 


Edited by 
K. P. Bahadur 


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Preface to Five Verse Upanishads 


I have been able to glance through some portion 
of this rendering of the Upanishads into English verse... 
The creation of a work such as this is an act of worship; 
and if it is published, it will, as I hope, doubtless find 
some admirers. 

To translate into another language those scriptures 
which have been accredited by society to be canons of’ 
spiritual knowledge, is an extremely difficult task. To 
creatively render is harder still ; and to do so in verse is 
almost a novel undertaking. 

Such a task should be viewed as an act of devo- 
tion, as I have said above. The primary reward to the 
author of such labour is in the shape of soul-purifica- 
tion. If he has been able to glean such a reward, hS has 
got everything obtainable. 


— Acharya Vinoba Bhave 



Though there have been several translations in 
English of the Upanishads, there is none in verse. 1 
have therefore thought it fit to present to English 
readers a verse rendering of five of the principal Sanskrit 
verse Upanishads -Eesha, Kena, Shvetaashvatara, 
Katha and Mundaka. 

‘ I have tried to render creatively, so that both the 
form and essence of the verses are retained. Instead of 
' giving detailed explanations and illusions at the end of 
each verse I have thought it better to give a consolidated 
glossary of Vedantic terms. Thus the reader can go 
through the text without being bothered by stray notes, 
and at the same time he can turn to the glossary for any 
expression he wishes to know more about. 

I have avoided the use of too many diacritical 
mafKS in the text so as to make it readable. The long 
vowels have been donated by repeating the letter— 
(ra for a, ee for i, oo for u). The hard cerebrals t, d, 
and n have been indicated by dots under the letters. As 
for the rest, the words may be safely pronounced as in 
English. 


AUTHOR 



CONTENTS 

1. Introduction 

2. The Eesha Upanishad 

3. The Kena Upanishad 

4. The Shvetaashvatara Upanishad 

5. The Katha Upanishad 

6. The Mundaka Upanishad 

7. Glossary of Vedantic Terms 


0 




Introduction 


1. Pre-Upanishadic Thought 

Primitive Hindu religion was largely the worship 
of natural powers and forces. These powers were 
revered and looked upon with awe, their praises *sung, 
and sacrifice and worship offered to them. Such worship 
was not unreasoned or blind, which shows that 
primitive man realised that natural phenomena occurred 
according to a fixed pattern, and what he saw before 
him had agencies and causes. When the Aryans settled 
in their new home they had already passed^through, and 
experienced, these conceptions. They gave their gods 
names which resembled European and Iranian ones, and 
chose them as deities of the principal elemeq^s-like 
Agni, god of fire, and Varuna, god of the sky. The 
Vedic men also believed in orderliness in nature. To 
this they gave the name rita^ which came to mean not 
only cosmic order but moral order as well. The Vedic 
gods began to be thought as propagating the moral 
order. They were considered helpful to the good and 
right person, and against the wrongdoer. Thus if one 
was to please the gods he was bound to be righteous and 
well-meaning. The ethical element entered early in 
Hindu religion. 

Ritual continued throughout the Vedic period, and 
sacrifices were made to gods for fulfilment of wishes, like 



8 


acquisition of wealth and children. Sometimes this 
ritual transformed itself into magic formulas, or incanta- 
tions to drive away evil spirits. These formulas began 
to be considered as having a power of their own, and 
could, it was believed, procure from the gods what the 
devotee desired. None the less, the order idea of wooing 
the gods rather than forcing them to bestow advantages, 
persisted, and in the later Brahmanas sacrifice is mention- 
ed as being a rina or debt due to gods. In fact upto 
this time the word rina connotes a debt-whether worldly 
or of the other world ! 

« 

Gradually the plurality of gods is done away with, 
and the concept of one power emerges. It is not that 
one out of the many gods worshipped is elevated above 
them all, but the idea of a supreme power is developed- 
a power which is beyond and behind them. The germ 
of the monism of the Upanishads lies in these Vedas. 
In some passages thought breaks through the barrier of 
ritualism and deification, and shines with the trans- 
cendent light which illumines the noble utterances of 
the Upanishads. In one such passage in the Rig Veda 
we find this philosophic conception, and it can well be 
considered a precursor of what is to follow : — 

Then there was neither Aught, nor Nought, no air 
nor sky beyond. 

What covered all ? Where rested all ? In watery 
gulf profound ? 

Nor death was then, nor deathlessness, nor change 
of night and day. 



9 


That one breathed calmly, self-sustained ; nought 
else beyond it lay. 

Gloom hid in gloom existed first— one sea, elu- 
ding view. 

That one, a void in chaos wrapt, by inward fervour 
grew. 

Within it first arose desire, the primal germ of 
mind. 

Which nothing with existence links, as sages 
searching find. 

The kindling ray that shot across the dark and 
drear abyss — 

Was it beneath ? Or high aloft ? What bard can 
answer this ? 

There fecundating powers were found, and mighty 
forces strove— 

A self-supporting mass beneath, and energy above. 
Who knows, who ever told, from whence this vast 
creation arose ? 

No gods had then been born — who then can e’er 
the truth disclose ? 

Whence sprang this world, and whether framed 
by hand divine or no— Its Lord in heaven alone 
can tell, if even he can show’. 

( Translation J. MUIR) 

The practice of moral virtues like truth, austerity, 
and kindness are emphasised. The Vedas also praise 
the ascetic life, and in the Rig Veda we find mention of 
the sage with matted hair and ochre robe. The good 
and the virtuous are rewarded by going to heaven, and 



10 


enjoy the company of gods. The wicked go to a hell 
which is eternally dark. The Vedas believed in the 
continuance of the soul’s existence even after physical 
death, and this thought is the precursor of the doctrine 
of transmigration which finds its fruition in the 
Upanishads. Thus we see that all those conceptions 
which from the edifices, of the philosophy of the 
Upanishads had their roots in the Vedas -the idea of 
the one absolute Brahman, the eternal imperishable soul- 
the Atman, and transmigration. It is not without reason 
that they have been called Veda-anta, the end of the 
Vedas, the finished product of the raw material. 

2. The Nature of the Upanishads. 

The Upanishads have been acclaimed as the re- 
positories of the world's greatest wisdom. Schopenhauer 
says about them : ‘From every sentence ( of the Upani- 
shads) deep original and sublime thoughts arise, and 
the whole is pervaded by a high, holy, and earnest 
spirit.* In the whole world there is no study so bene- 
ficial and so elevating as that of the Upanishads. They 
are the products of the highest wisdom. They are 
destined sooner or later to become the faith of the 
people.’ So too is Deussen’s opinion. He says that 
the Upanishads formulate ‘philosophical conceptions 
unequalled in India or perhaps anywhere else in the 
world’. The quintessence of the Upanishadic teaching 
forms the foundation of the Hindu philosophical 
thought. It is true that this teaching is intermingled 
with long digressions on ritual and ceremony, as in the 
Chandogya Upanishad, and sometimes the meaning is 
abtruse which may put off all but a determined reader. 



11 


But gold cannot be got except by digging through tons 
of useless earth, and pearls can only be obtained by 
diving to the bed of the ocean. 

The truths that are expounded by the Upanishads 
are universal. Nowhere do we find a nobler flight of 
thought or more sublime expression. If we separate the 
grains of philosophical wisdom from the chaff of ver- 
biage, we will indeed find such food as is fit for tho 
highest intellect, for the teachings of the Upanishads aro 
not mere academic teachings, but truths disclosed by the 
source of light from which all things proceed. The aim 
of the Upanishads is not merely to state these eternal 
truths but to bring them forcefully to human under- 
standing, as vividly as a streak of lightning which in a 
moment lays bare before our eyes the entire country- 
side. At the same time there is nothing of the emotio- 
nal element in them, nothing dogmatic or sentimental. 
They do not say ‘this is the truth in which you must 
believe,’ rather they build up its edifice painfully’ like a 
mason laying brick on brick until the whole structure is 
complete. They accomplish a perfect fusion of reason- 
ing and intuitive understanding, which is bold in its 
flight and grand in its accomplishment. In the Chando- 
■gya Upanishad, for example, we are being told about 
thejaneness which pervades all things. This is brought 
home to us in the form of a dialogue between one Sveta- 
ketu and his father. The latter asks his son to bring to 
him a fruit of a tree. The fruit is brought, and charg- 
ing his son to break it open he asks : ‘What do you seo 
there ?’ 



12 


‘These seeds which are almost without any space’ 

the son answers. 

‘Break one of them’. 

‘It is broken’, the son says, breaking the tiny seed. 

‘What do you see there now ?’ the father wants to 

know. 

‘Nothing,’ 

The father then says : ‘Of that subtle essence which 
70U do not see, of (hat very same essence is this huge 
tree ; and in that essence all that exists has its self. It 
ia true that it is the self, and you, oh ! my son, are also 
■of it !” 


No long discourse or argument could have brought 
home to the reader this point so effectively as these few 
lines of succinct dialogue. The picture has been painted 
bit by bit with the most homely of words. It is a small 
insignificant seed which serves to explain the bond bet- 
ween ay the living things in the universe. There is no 
■dry and complicated reasoning, but commonplace talk 
between the enlightened father and his son, and the 
result is the sudden comprehension of a universal truth. 

In the Katha Upanishad we are told the difference 
between the good and the pleasant : 

‘Shreyash ca preyash ca manusyam etas, tau ^am- 
paritya vivinakti dhirah ! 

Sreyo hi dhiro bhipreyaso vrinite, preyomando Yoga- 
ksemad vrinite’ 

‘The good is one thing, the pleasant quite another, 
and different are the ends to which each leads. The wise 



13 


man, shunning the attraction of the pleasant, selects the 
good, and so finds happiness ; while the fool ignoring 
the good, is ensnared by the pleasant, and so perishes.’ 
How subtle indeed is the difference between the two — 
the good and the pleasant.’ The one founded on per- 
manent happiness, the other on transient pleasure ; the 
one right and proper, but unattractive, if not painful 
the other alluring, but downright wrong. How often 
are we faced with the struggle of choosing between the 
two, and how often alas ! we lose the struggle and, like 
the fool, perish.’ 

Unparalleled too in its wisdom and grandeur U 
the opening verse of the Eesha Upanishad : 

Ishavasyam idam sarvam yat kinca jagatyam jagat 

Tena tyaktena bhunjitha, ma grdhah kasyasvid dha> 

nam. 

‘Know that all that there is, whatever lives and 
moves in this vast world is enveloped by God. There- 
fore, obtain your joy by renouncing. Do not covet 
what belongs to others.’ What indeed can we oall our 
own, neither our riches, nor our goods, not even our 
lives— everything has to be abandoned in the end, and 
so provides only temporary enjoyment. Leave, oh ! mis- 
guided man, this evanescent pleasure, this chasing after 
the will o' the wisp, and find contentment in refusing to 
keep, what you never can call your own. How simple and 
yet how far-reaching, is the truth of renunciation when 
spoken in the words of the Upanishads." 

3. Meaning of the Word Upanishad’. 

The word Upanishad is derived from the root 'sad.* 
This has three different meanings, and can mean either 



14 


^to sit down’, ‘to destroy, or ‘to make loose.’ The other 
constituents of the word are ‘C/pa’ which means ‘near’ 
by, and ni which means ‘devotedly.’ Thus Upanishad 
{Upa-\-m \-sad) means the sitting down of an aspirant 
before his teacher with devotion, to be instructed in 
the teaching of reality. The teaching ‘loosens’ all the 
doubts existing in the disciple’s mind and destroys his 
ignorance. 

As time passed the Upanishadic teachings became 
esoteric and secret, and were to be imparted only to a 
selected few at private sittings. Since the teachings con- 
tained in them were of the highest order, which could be 
understood only by the few aspirants who were worthy, 
the sense of secrecy began to be associated with them. 
In the Upanishad texts itself the word is used when some 
key formula is stated, as for instance in the Brihadara- 
nyaka Upanishad the expression ^saytsya satyam' (which 
means ‘reality of the real’) is called the Upanishad of the 
universal soul. Similarly in the Chandogya Upanishad 
we ha^^e the expression "Tat tvam asd meaning ‘that thou 
art,. In fact we find that the Upanishads were anxious 
to ensure that only persons who had the requisite urge 
and ability should study them. 

In the Prashna Upanishad we find six worthy per- 
sons who are keen to learn wisdom from the sage Pip- 
palada. These were no ordinary persons, rather, the 
Upanishad says, ‘Brahmapara Brahmanishthah param 
Brahmanveshmana’ (devoted to Brahman, steadfast in 
Brahman, and in search of the supreme Brahman). But 
even then the rishi directed them to live again for a year 
in penance, abstinence, and faith, before he considered 



15 


them worthy enough to ask the questions they had set 
out to ask. The Upanishadic teaching was therefore 
meant to be imparted only to persons who had some 
background training, and who had already studied for 
. some time under a competent teacher, and had practised 
austerity with Singleness of purpose. 

The. Upanishads constitute the concluding portion 
of the Vedas and so also go by the name Veda anta 
(the end of the Vedas). In many respects however they 
are much different from the Vedas-'^hich. dealt with 
ritual ways of sacrifice, and descriptions of gods and 
goddesses. The Upanishads break through ritual and 
sacrifices, and in fact often condemn them as useles's 
and meaningless. The Mundaka Upanishad, for example, 
says : ‘Truly these sacrifices with their sixteen priests, 
alongwith the sacrificer and his spouse are frail rafts on 
which this inferior work, removed from understanding, 
rests. The foolish man who thinks them to be the 
supreme good falls again and again into the clutches of 
old age and death. ‘In the Chandogya UpanishadjNC are 
given a parody of the procession of priests which formed 
one of the important rituals of a sacrifice. A procession 
of dogs is described, which marches like the priests did 
in the sacrifice, and the gods chant while they go, *Aum ! 
let us eat ! Aunt ! let us drink ! . So also in the Brihada- 
ranyaka Upanishad the wellknown Ashvamedha sacrifice, 
in wh*ich a horse used to be the animal sacrificed, is 
given a wholly meditative and spiritual significance, and 
its aim is no longer the sacrificing of an animal to obtain 
world conquest, but renunciation in order to get victory 
over the mind. Again, rituals are given a much lower 
place in the Upanishads than they had in the Vedas, and 



16 


it is said they lead to the world of the fathers from where 
the soul has to come back again to be involved in the 
cycle of birth and death. 

According to tradition the Upanishads are not the. 
products of human writers, but like the Vedas, are reve- 
lations from a higher power. As we have seen, they 
have short formulas or pithy sayings, which embody the 
crux of many of the ideas contained in them. It could 
be that initially only these aphorisms were communica- 
ted to the aspirants, and they also signified the Upani- 
shads. Gradually these formulas were added on to, 
expanded, illustrated, and interpreted. The thoughts of 
many teachers were accumulated in each Upanishad, and 
new ideas introduced, making the texts heterogeneous 
and expansive. Though there is much in them which is 
inconsistent and primitive, yet they embody the striving 
of the human soul for truth. Despite their diversity 
and looseness, there exists a central unity in them which 
is unmistakable, a noble and intuitive flight of imagina- 
tion (vhich recalls Browning’s famous lines in ^Abt 
Vogler.' 

‘But God has a few of us whom he whispers in the 
ear ; The rest may reason and welcome : ‘tis we 
musicians know.’ 

4. The Number of the Upanishads— Their Break.From 
the Vedic Tradition. 

There are more than two hundred Upanishads 
which have come down to us but not all are of the same 
period, though one of them, Muktika, mentions their 
number as one hundred and eight. Most of them are of 



17 


recent origin, and the old ones barely number a dozen, of 
which ten bear the authority of Shankara’s commentary. 
While no exact dates can be assigned to these, most of 
them were certainly existing before the advent of Gautama 
Buddha, round about the sixth century B.C. The early 
Upanishads were perhaps formulated from between 1,000 
B.C. to 300 B.C. The ancient and genuine Upanishads 
are thus rather few, and they are — Eesha, Kena^ Katha, 
Prashna, Mundaka, Mandukya, Taittiriya, Aitereyay 
Chandogyay Brihadaranyakay Kausitaki, Maitrayaniya and 
Shvetaaeshva-tara. The verse Upanishads which form 
part of this selection are from these old and authoritative * 
ones. 

We know almost next to nothing about the sages 
and thinkers of these Upanishads. They cared so little 
for personal distinction that they studiously omitted 
their names. Whenever they had to mention some name 
they chose rather one of the gods of the VedaSy like Indra 
or Narada, on whom to foist their thoughts. However, 
a few like Yajnavalkya, Gargi, Maitreyi, etc. do find 
mention, though we do not hear any more about them 
in the text than their names. 

The Upanishads are mostly in the form of dialogues 
which contain much that is poetic. Their style is pithy 
and concentrated, for originally they were meant to be 
taught and expounded orally. This does make their 
understanding somewhat difficult but it is fairly compen- 
sated by the vivid comparisons and illustrations, and 
the suggestions of imaginative insight. They contain 
thoughts and ideas which are eternal in their truth and 
beauty. It is for this reason they have been translated 



in several languages and have attracted a number of 
thinkers and scholars in foreign countries. Despite their 
age they are ever finding more and more admirers, each 
of whom discovers in them something which he had 
always known but never found so beautifully expressed. 

The change of emphasis from the Vedas to the 
Upanishads is quite evident and logical. All intellec- 
tual developments proceed from the material to the 
spiritual, from the kingdom of the flesh to the kingdom 
of the spirit, and so is the case with the Upanishads. 
Being the end of the Vedas, they contain the crystallised 
ideas which were only hints in the former. Amidst the 
worship of various gods contained in the Vedas they 
also spoke of the one who is above them all — ‘Ekam sad 
virpra bahudha vadantV (that which men see as many is 
really one). The Rig Veda says ^Mahat devanam asuratvam 
ekam (one is the divinity amongst the gods which should 
be worshipped). This idea blossoms out fully in the 
Upanishads. In the Brihadaranyaka Upanishad, when the 
sage Yajnavalkya is asked how many gods there were, 
he gives the number as three thousand three hundred 
and six. When asked again, he gives the number first as 
thirty three, then six, three, two, and finally as one — 
that is Brahman. Similarly in the Kena Upanishad with- 
out the assistance of Brahman, Agni cannot burn a blade 
of grass, nor Vayu blow a straw. In the Taittiriya 
Upanishad we are told that because of the fear of the one 
Brahman the fire burns, the sun shines, and wind and 
cloud, and death, do their appointed tasks. In the same 
spirit is the dialogue between the householders and King 
Ashvapati. The King asked each of them, whom they 



19 


worshiped. One said the heaven, another the sun, the 
third air, the fourth ether, and the fifth water. After 
hearing each of them the King said ‘All of you worship 
.only that which is a part of the truth.’ This truth is 
then expounded by him as the world-soul of which these 
are separate parts. The Taittiriya Upanishad speaks of 
the heart of man as God's abode, ‘Brahmanah Koshosi’, 
and in the Brihadaranyaka Upanishad duality is decried. 
In this manner the Upanishads postulate a return to the 
spirit' and interpret truth as spiritual. Deliverance is not 
to be obtained by ritual worship but by giving the life of 
the spirit. While the Vedas spoke mainly of spiritualism* 
and worship the Upanishads emphasise good living and 
renunciation. Though they do not question the authority 
of the Vedas they certainly hold it to be inferior know- 
ledge. In the Chandogya Upanishad Narada admits that 
•even though he knows the Rig Veda, the Yajur Veda, 
and the Sama Veda, he does not know the self. In the 
Mmdaka Upanishad the householder Shaunaka asks the 
«age Angiras, ‘Sir, what is that which knowing every- 
thing in the world, becomes knows ? ’ The sage replies : 
‘There are two kinds of knowledge which can be acquir- 
ed — the lower and the higher. The lower comprises 
the study of the four Vedas, phonetics, the code of rituals, 
grammar, etymology, the science of astronomy, and that 
of metrics. The higher knowledge is the one by which 
is obtained that which never perishes.’ The Upanishads 
therefore thought the Vedas to be only one of the 
branches of academic knowledge which can be acquired 
by study, and having no other higher purpose. What 
then is this higher reality of which the Upanishads speak ? 
They call it by the n2imQ Brahman, and it is about this 



20 


we will go on to consider, for it forms the central pivot 
of the Upanishadic thought. 

5. Brahman 

The quest of the Upanishads is to find out what 
lies behind human life, its working, its aspirations, its 
desires. When Naciketas redeems his final boon he 
asks Yama, the god of Death ; ‘What lies beyond this 
transient world ? where does the soul of the dead one 
really go ?’ Despite all allurements of wealth and 
women he does not budge an inch from the boon he has 
asked. In Shvetaashvatara Upanishad the questions asked 
are ‘Whence is man born, where does he live, and whit- 
her he goes ? ’ The ultimate reality the pursuit of which 
alone can lead to immortality, is Brahman. The word 
^Brahman' perhaps signified at first ‘prayer’ or ‘speech’ 
from the root ‘brh’— to burst forth. Gradually it came 
to mean the source from which all existence came, (or 
burst forth). The Upanishads continually attempt to 
find*out a definition of Brahman by the process of elimi- 
nation. In the Brihadaranyaka Vpanishady Gargi, a 
woman sage questions Yajnavalkya in a meeting held at 
the court of King Janaka, about that which supports 
everything else. Yajnavalkya mentions one thing after 
another in ascending order, and finally mentions the 
Imperishable (a-ksara). In the same Upanishad another 
person, Uddalaka, who inquires of the sage about that 
which controls all things, is told that this4s^^p^^:s^n 
immortal self. In the Taittiriya Upanishad 'Siirigt/ asks 
his father Varuna about Brahman^ and is told to find it ' 
out himself by inquiry. Prompted by((h^ father Bhrigu 
sets upon the quest. He starts by laying that food is 
the thing essential for life, but soon ' 8]a*(^his ' 



21 


can hardly be so. Then he considers in turn prana, 
(life breath), manas (mind), vijnana (consciousness), 
but rejects them all as unsatisfactory. As last he con- 
cludes that bliss (ananda) is Brahman— for in bliss the 
enjoyer and the object enjoyed are one, and all dis- 
tinction is at an end. The Mandkuya Upanishad adopts 
the method of enunciating the different states of 
consciousness, viz., waking, dream, and sleep, in order 
to explain reality. In the beginning it identifies the 
mystic Om or Aum with all which exists. There are 
three modes (matras) of Aum, viz. A— u— m, and the 
fourth modeless part (a— matra). These correspond 
also to the three states of waking, dream, and dream- 
less sleep, while the fourth is the changeless (turiya) 
state. This fourth state is in reality present in all the 
others, and forms the entire reality. Just as if we 
were to fix stamps worth nine pence on an envelope 
and started fixing each of three pence, then after 
affixing the last (third) one it would complete the 
whole. So this last stamp is only symbolically a gart, 
but really its pasting on the envelope means completing 
the whole value. This turiya state is in the words of 
the Upanishad : *adrshtam, avyavaharyam, agrahyani, 
alaksanam, acintyam, avyapdeshyam' (unseen, unrelated, 
inconceivable, uninferable, unimaginable, and indes- 
cribeable). In it all happenings are still, and all is 

peace. It is the state of bliss and non-duality. It is the 
self which is to be realised. In the waking state the 
self is concerned with sense objects, while in the dream 
state it weaves a world of images and revels in them. 
In both duality remains and the ego (subject) and 
object both exist. Since the states are changeable, they 



22 


are not permanent. In the state of dreamless sleep the 
seer and the seen both enjoy the state of bliss. But even 
then there is someone who enjoys. If it were not so 
then on waking the would not remember that he had 
slept. It is this someone which is the eternal witness,- 
the Atman or Purusha, about which we will have to say 
something later. 

Another way in which the Upanishacls express 
Brahman, or the absolute, is by the expression ‘//e/Z, neti' 
(not this, not this). Some writers have interpreted this 
to mean a nonentity, a nothingness, or a blank. But 
•this can hardly be what the Upanishacls mean, for, as 
we have seen they have called it the state of ananda or 
bliss, and where there is positive bliss it cannot be called 
a state of blankness or nothingness. The import rather 
seems to be that the absolute cannot be described by 
terms which are used to describe finite things. Indeed 
it would be foolish to expect what eyes cannot see nor 
tongue describe expressed in common words. It would 
be jsst as unreasonable as if we expect one frog to say 
to another. ‘It is a beautiful morning ! ’ All that he 
would say, even if he could feel its beauty, would be 
‘croak ! croak !’ Of the Brahman, the Brihadaranyaka 
Upanishad says : ‘This, oh ! Gargi, is that which can 
never perish — it is neither gross, nor subtle, short nor 
long, not red, not adhesive, without shadow, darkness, 
air, space, attachment, tastes, smell, eyes, ears, '"speech, 
mind, light, breath, mouth or measure; it has neither 
inside nor outside. It is without sound, touch, froms 
decay, and odours. It is neither eternal, nor endless, 
nor beginningless— and realising it one is saved from 
death. The same Upanishad, defines Brahman as 



23 


satyasya satyam (real of the real). Sat yam is further 
split up into sa, ti, yam, the first and third {sa and yam) 
standing for truth and the middle-//, signifying untruth; 
meaning thereby that the universe is untruth with truth 
on either side of it. According to the Mmdaka Upa- 
‘Brahman is everywhere— above, below, afore, 
behind, to the right, to the left ! Indeed the whole world 
is Brahman". Later on Brahman was described as sac- 
cid-ananda (beingconsciousness-bliss) the Chandogya 
Upanishad speaks of it as infinite (bhunmn) and bliss 
a\onQ {sukham) , the Brihadaranyaka as consciousness 
and bliss {vijnanam anandam hrahma), and the Taittiriya 
as reality, consciousness and infinitude, {satyam, Jnanam, 
anantam). 

6. Atman 

Just as Brahman is absolute in the cosmic sense, 
Atman is the reality within— the eternal self. The 
essence of this self is one and the same as that of the 
absolute. Thus the Llpanishads equate the Atman jvith 
Brahman, as the obverse and the reverse of the same coin 
{so va yam atma brahma). Originally the word Atman 
meant life breath but later on it came to specify the 
mind, the soul, or the spirit of man. In the Chandogya 
Upanishad Indra and Virochana go to Prajapati to learn 
about the self, Prajapati tells them that the self is the 
image of oneselt mirrored in water, in a looking glass, 
or in some one’s eyes. This definition does not satisfy 
Indra who begins to reason that if it was so then the 
self would change as the body changes. If the body is 
beautiful the self would be so, and if the body is lame 
or crippled the self would also be lame or crippled. He 



24 


realised the absurdity of this, and goes again to Praja- 
pati, who then gives another theory, viz. that the subject 
who roams about in the dream state is the self. Indra 
thinks this over, but again he is not satisfied. If this 
were so, he reasons, then it would feel pain when struck, 
and would be terrified when seeing something fearful— 
as in dreams. So Indra cannot remain satisfied with 

this meaning also, and again he goes to tell Prajapati 
his doubts. For the third time Prajapati gives an inter- 
pretation — and this time he says that the self is the one 
who enjoys deep dreamless sleep. But Indra feels that 
this is only reducing the self to a nonentity. Prajapati 
then tells him finally that neither the body is the self, 
nor the dream experience. The self is the foundation 
of waking, dream, and sleep, yet it goes beyond them all. 
The universe has its being in it. It is immortal, self- 
evident, and shines by its own light. Describing the 
Atman the Mimdaka Upanishacl says 

Na tatra suryo bhati na candra tarakan 
Nema vidduto bhanti kuto yamagnih 
tameva bhanta manu bhati sarvam 
tasya bhasa sarvamidam vibhati 

(There sun shines not, nor the moon, nor stars; 
lightning shines not, much less the earthly, fires ! When 
he shines then shines everything else. By his light is 
the whole world illuminated). 

The Mundaka Upanishad says that Atman is the 
spirit which dwells within all. Fire is his head, the sun 
and moon are his eyes, the four quarters of the sky are 



25 


Ills ears, the Vedas are his voice, the mind his breath, 
and the universe his heart. From his feet the earth has 
come into existence. In the Katha Upanishad the 
simile of the chariot is given to explain the Atman which 
is stated to be the ultimate reality. The objects are the, 
roads, the body the chariot, the senses are horses, 
the mind the reins, the intellect the charioteer, the ego 
is the enjoyer, and Atman the lord seated on the chariot. 
The Katha Upanishad, too, places the senses higher than 
objects, the mind above the senses, above the mind the 
intellect, higher than intellect reason, then the unmani- 
fest, and highest of all the Atman, higher than which 
there nothing is. The Taittirya Upanishad distinguishes 
five Atmans, each more subtle than the one before. The 
first is annamaya which corresponds to the body, the 
second the pranamaya equivalent to lifebreath, the mano~ 
maya, the activity of the mind, the fourth vijanamaya 
which signifies knowledge, and worship of God, and 
finally anandamaya, the unspeakable joy and bliss in 
which the di (Terence between subject and object van- 
ishes. The most apt answer about the Atman is given in 
a legend recorded by Shankara. Vashkali asked Bahva 
about the nature of /I The latter remained quiet. 
When pressed for a reply, he said ‘I teach you indeed, 
but you understand not ; silence is Atman.’ 

As has been said before, the terms Atman and 
Brahman are used as synonyms. From the subjective 
points of view reality has the former name, and from the 
objective the letter. The absolute while forming the 
nature of both subject and object transcends them. 
This understanding was novel in its import which led 
Deussen to say : ‘It was here that for the first time the 



26 


original thinkers of the Upanishads, to their immortal 
honour, found it when they recognised our Atman, our 
innermost individual being, as the Brahman, the inmost 
being of universal nature and of all her phenomena.' 
The great discovery of the Upanishads is the identity of 
the Atman and Brahman — tat tvam ^75/— ‘that thou art.’ 
The Absolute is pure existence, pure knowledge, and 
pure bliss, i. e. sacchidananda. It is also truth (satyam) 
knowledge (jnanam) and infinite (anantam). Also it is 
truth, goodness, and beauty, i.e. satyam-shivam-sunda- 
ram. Deussen has very aptly brought out the identity 
of the soul (or Atman) with Brahman. He says ‘The soul 
camnot be different from Brahman because nothing exists 
oxxXsidt Brahman. It is not a transformation of Brah- 
man, for Brahman is unchanging. It cannot be a part of 
Brahman, for Brahman has no parts. It is therefore iden- 
tified with We cannot doubt the existence 

of the Atman for it is the very nature of one who denies 
it — ^ya eva hi nirakarta tad eva tasya svarupam’ — It is 
like Emerson’s Brahman. 

% 

‘They reckon ill who leave me out ; 

When me they fly I am the wings, 

I am the doubter and the doubt.’ 

It is beyond thought, and being the basis of all 
proof it cannot be proved, and so it has to be just accept- 
ed. It is also the basis of all experience and survives 
the destruction of the mind and the body. Describing 
the Atman Shri Krishna says to Arjuna in the Gita. 

‘Weapons cannot it sunder, nor fire burn 

Nor water wet it, nor the wind it dry ; 

Unharmed it lives, unharmed doth it return 

For that which knows not beginning nor end 



27 


Nor death, or birth, nor mortal life, nor change, 
What harm can fire or water to it send ! 

Knowing thou this soul beyond all thought and 
speech ! 

Beyond destruction, and beyond all time, 

How canst thou Arjuna on these mortals grieve ?’ 

The soul is pure consciousness and awareness. As. 
stated in VivekcudamanV it is the supreme principle in 
which the knowers knowledge and know are one. It is 
infinite, transcendent, and the essence of all absolute 
knowledge.’ It is of the nature of intelligence and know- 
ledge. As the Brihadaranyaka Upanishad says ; 

‘It is as if a lump of salt dropped into water would 
dissolve, leaving nothing behind which is separate from 
the water, so that from wherever one may take it, the 
solution is salty — even so this great being infinite, with- 
out limit, is just a mass of knowledge {yijnana-ghana)' . 

When the self or Atman is seen as it ought^to bfr 
seen, that is one and the only one, beyond duality and 
the essence and spirit of everything that there is, then 
only is its true nature known, as Yajnavalka says to 
Maitreyi in the Brihadaranyaka Upanishad. 

Maitreyi .* ‘You say sir ! that after death no name is. 
left behind. This has confounded me.’ 

Yajnavalkya : ‘Oh ! Maitreyi, I say nothing that should 
confound you. So long as duality exists, one sees 
the other, one smells the other, one hears the 
other, one speaks to the other, one thinks the other, 
one knows the other. But when all is self, who 



28 


can see another, smell another, hear another, speak 
to another, think of another, know another ? 

Oh ! Maitreyi how can the knower be known ? 

7. Creation of the World. 

The Upanishads do not trace the origin of the 
world to a material source. They believe that the world 
emanated from Brahman^ which is the sole origin of all 
life that lives. It binds all life as a thread through 
pearls forming a garland. The world is not separate 
from Brahman. The theory of materialism is discarded 
by (he Upanishads. However much matter evolves it can- 
not lead to the mystery which we know as existence. In 
the beginning of the Shvetaashvatara Upanishad questions 
about the origin of the universe and life are asked : 

‘Of all that doth exist what is the final cause ? 

Thus do the wise ones ask, who do the Vedas seek : 
Bj;ahman, or something else ? Whence all that’s 
here once was ? 

Where doth it end at last ? From where rose joy 
and grief ? 

The answer which is given, is that these things did 
not rise from chance, necessity, or time, or nature, or 
the elements, or energy, or thought, or even from the 
self which is ever changeful. All these cannot be the 
first cause of creation but only the secondary causes. 
It is the self power {atma shakti) of God hidden in his 
qualities, the spirit, the light of the Atman^ or the higher 
self, which is the cause of creation. 



29 


^Immersed in meditation the seers of the old did 
find. 

Within these forms the spirit from which all did 
unfold : 

Of mankind the redeemer, the light within the 
mind. 

The ruler of all causes from time unto the soul.’ 

It is because of this eternal spirit which never 
rests that the worlds keep together and move and exist 
in an orderly pattern. In the Gita the Lord says to 
Arjuna 

‘If I my task relinquished, all beings blest, 

In idleness would sink ; O ! Arjuna they 
My guidance seek, and in my virtue rest — 

These spinning worlds would crumble, and all life 
End in confusion ; I should in the cause 
Of caste distinction and unholy strife.’ 

The Upanishads also hold that the universe is not 
created by Brahman from some matter separate rtrom it- 
self, but is a manifestation of an aspect of its own. It is 
the natural and at the same time the efficient cause of the 
world — abhiima nimittopadana karana. The Chandogye 
Upanishad says ‘All this in truth is Brahman.’ The TaiU 
tiriya Upanishad says : ‘One should know that {Brahman) 
from, which beings take birth, by which they are sus- 
tained, and unto which departing they entre.’ The Kena 
Upanishad says that it is by the Atman that the ears hear, 
the eyes see, the tongue speaks, the mind understands, 
and life exists. The Eesha Upanishad also says that the 
universe is enveloped by the spirit. Expressing the same 
idea Shri Krishna says in the Gita : 



‘All objects from this nothingness are born 
And in the evening’s light do sink and die, 
Dissolved in darkness, from dusk unto dawn. 

And with the first rays of the cosmic sun 
All life awakens, thus eternally. 

Oh ! Partha, creation ever onward runs.’ 

That Brahman is both the efficient and material 
cause of the universe, can be seen by the way in which 
creation is described in the Upauishads as the emergence 
of the many from the one, which recalls Shelley’s famous 
lines : 

‘The One remains, the many change and pass, 
Heaven's light for ever shines, earth’s shadows fly. 
Life like a dome of many coloured glass 
Stains the white radiance of eternity.’ 

In the Tattiriya llpanishad it is said “He, the Atman 
desired —‘May f procreate myself.’ He meditated and 
brought forth all that exists here. Having brought it 
forth he entered into it and became both the being and 
that which is beyond being.” The Brihadaranyaka 
Upanishad describes how from the un manifest the world 
was made manifest through name and from (name rupa). 
When it became manifest the self entered into it even as 
a razor remains in its case, or the fire in that which 
holds it. The coming of the world from Brahman is 
compared to the emergence of thread from a spider, or 
spark from fire, herbs from the earth, and hair from 
head of a person. The Cliandogya Upanishad says that 
the Atman thought ‘would that I were many ! ’ and then 
from it emerged fire, water, and food, one after the other. 
The defects which creep into this world, however, do 



31 


not affect or sully the self. ThQ Katha Upanishad s?iys 
‘As the brilliant sun does not suffer even from the 
defects which may exist in the eyes which behold it, so 

the self which inhabits all things is not affected by the 
misery of the world which remains outside it.’ 

The Vedas generally spoke of only one element — 
water! The Upanishads mention sometimes three, and 
sometimes five. We find the doctrine or five elements 
for the first time in the Upanishads. The Chandogya 
Upanishad refers to three elements arising from Brahman^ 
viz. fire, water, and earth. The Taittiriya Upanishad 
mentions five : ‘From that very Brahman ether came to 
be. From ether air, from air fire, from fire water, from 
water the earth, from the earth harbs, from herbs food, 
and from food the man came into being. He verily is 
this man consisting of the essence of food.’ 

The distinctive features of the five elements viz. 
ether, air, fire, water, and earth, are given as sound, 
touch, colour, taste, and odour, respectively Sy the 
Upanishads. These elements are however not the same 
as those experienced by us, which are not pure but 
gross {Sfhula), while the former are subtle [Suksma). 
From the subtle elements the gross ones are formed by 
the process of admixture called panel karana. The 
Prashna Upanishad enumerates these subtle elements as 
akasha-matra (the ether element), vayu — matra (the 
subtle air elements), tejo-matra (the light element), 
apomatra (the subtle water element) and prithivi- matra 
(the earth element). From the five elements all other 
things are evolved, and these provide for the soul a 
habitation and a body in which it lives and functions. 



32 


The Chandogya makes a threefold classification of 
organic bodies. Those born from eggs are called 
andaja, those born from germs jivaja^ and those born 
from sprouts udhijja. A fourth class— those born from 
the sweat svedaja — was added by later Upanishads. 
Though the earlier Upanishads. do not contain any 
ideas of ‘cycles of creation’, some of the later ones do 
harp on such cycles. The Shvetaashvatara Upanishad 
mentions that Rudra after creating all beings merges 
them at the end of time : 

‘Destroyer and Preserver, who doth these lives 
maintain ; 

The One without a second, the Dweller of all 
souls. 

From Him these worlds have risen, and sink in 
Him again, 

Know Him as Rudra, O ! mortal— of all that is 
♦ the goal.’ 

Later on in the same Upanishad we are told how 
the world is created and absorbed many a time : 
‘Upon the land there falls the seed 

from which doth spring of life the tree, 

From seed to flower, from cell to man, 
he hath this vast creation planned, 

And when the show doth and He spreads 
His mentle in which all doth rest. 

The play is played, the wick is burnt, 
the day is spent and night returns,’ 

In fact there is no creation from the acosmic 



33 


point of view. The Upanishads believe that the world 
only appears so— it is not real. This implies the 
doctrine of mayay or illusion. While it is true that we 
do not have a systematic, doctrine of maya in the 
Upanishads— this was developed later more fully by 
Gaudapada, Shankaracharya, Ramanuja, and others — 
we do have some of the seers of the Upanishads think- 
ing in these terms. In fact the beginning of the idea 
that the one made itself many, and created the universe 
while still remaining the one with out the second, can 
be traced out in the Vedas. The Rig Veda has. this 

passage which is pregnant with such a theory of 
creation 

‘Twas neither death nor life immortal, 

No night was there, no day’s appearance’ 

The one in its spontaneity did airless breathe. 
Beyond it nought was in existence. 

Darkness was there ; at first by darkness covered. 
The world was ocean without distinction ; • 

But a poignant germ lay hidden in shell 
The one engendered by force of heat.* 

(Quoted by P. D. Shastri in 
The Doctrine of Maya) 

The teachings of Vajnayalkya show that the doc- 
trine of maya was not unknown to the Upanishads. He 
says there is duality ‘as it were’. This implies that the 
world of duality is not real. In the Chandogya Upani- 
shads we are told that all modifications are mere names. 
The Shvetaashvatara Upanishad specifically mentions the 
world maya and calls God Mayavin. 



34 


‘Know that prakriti, may a is, and mayors Lord 
The mighty Being eternal, of resplendent face, 

And all that from Him comes, is unto Him absorbed, 
For ‘tis a broken image of His perfect shape.’ 

The Upanishad^s saying ^Brahman satyam jagan 
mithyd" {Brahman is the reality, the universe is false), also 
emphasises the seeming unreality of the universe. In the 
Chandogya Vpanishad in the dialogue between Aruni 
and Shvetaketu too, the same idea is hinted at ; ‘By 
the knowledge of one lump of clay everything of the 
nature of clay is known ; the change is merely a change 
in name, only the clay itself is true.’ Similarly in the 
Katha Upanishad the eternal soul is said to be one, but 
fulfilling the desires of many, eko bahimam yo vidadhati 
kaman' 

8. The Ethics of the Upanishads 

We have seen that the Upanishads teach that the 
world and all there is in it emanated from God. God or 
Brahman or the supreme self is the highest principle. 
Therefore it follows that for man to reach God or to 
become one with Brahman is the highest and noblest 
endeavour. Thus the aim of all endeavour is to achieve 
this oneness with God. In order to realise this oneness 
all desire and passion, greed and lust— all those things 
which keep us on a lower plane should be eliminated 
with the help of reason and discrimination. Tne Katha 
Upanishad emphasises the importance of reason and 
intellect by giving the simile of the chariot 

‘On Body’s chariot doth recline 
The Self its Lord ; the mind reins are 
The intellect the charioteer : 



35 


Thus verily I find. 

The senses are the horses swift 
Their objects dear the path they roam, 

For sense and body are the home 
Of fading worldly bliss. 

And he whose mind doth riotous run, 

Whose senses are not in sway, 

Him do the wild steeds lead away 
He doth to ruin come. 

But he of understanding wise. 

Whose mind is calm and senses curbed, 

His chariot neither sways nor swerves, 

Its steeds do gently ply.’ 

When desire takes hold of a man it subdues 
reason. Then man begins to be guided by pleasure and 
cares for nothing but pampering his body. The pleasure 
of the senses becomes life’s aim. This is the doctrine 
of hedonism preached by Virocana in the Clianclogya 
Upanishad : ‘Then Virocana, being satisfied himself, 
began to teach that it is the body alone which should be 
worshipped, and it alone is to be attended to, and he who 
does so, gains both this world and the other. Therefore 
a man who neither gives alms, nor has faith, nor offers 
sacrifice, is called an asura, for this is the belief of an 
asurad A life controlled by the senses is purposeless 
and disjohited, while one which has reason as its guide 
is a full life and sensible, one is which one can accom- 
plish something, follow some principles, and achieve a 
longed for goal. So high is the place of wisdom in a 
good life, that in the Gita the Lord gives first place to 
the man of wisdom. They who woo God are the men 
laden with grief, those desiring wealth, those thirsting 



36 


for knowledge and those trudging on the path of truth. 
Of all these the man who loves knowledge of wisdom is 
the noblest. In the words of the Lord. 

‘And all are valiant ; but the wise I hold 
As my own dear self, he with me is one 
To me he cleaveth, and I am his goal.’ 

A life of reason means a life of service to man- 
kind, rising above selfish and personal gains. This 
helps us to realise our oneness with other human beings, 
and indeed with all living creatures, and to under- 
stand that it is the same life of Atman which shines in 
all. Ultimately it is the desire to do good, to help the 
weak and the weary, to pursue study and wisdom, that 
leads to happiness, contentment, and peace of mind. 
When Naciketas, inquiring about the soul, put Yama 
in a tight corner, he tried to dissuade him by offers of 
wealth, sensual enjoyment, and wordly possession, 
(sons, grandsons, elephants, cattle, horses, long life, 
gold, fair damsels, musicians, charioteers, and fame.) 
The god of Death said T will give you all these things— 
for which men toil and slave day and night ; pray do 
not press your questions about the soul and immor- 
tality.’ But Naciketas was a wise lad, and mark what 
he said : 

‘Evanescent are these — so long ^ 

They last, as bubbles, vain Oh ! Yama ! 

All life to nothingness doth come ; 

Thine be the dance and song ! 

What happiness wealth brings ? What power 
Can lie in riches ? — These do fade 
When on them falls thy fearful shade, 



37 


We dread thee every hour ! 

He who hath seen the peace that shines 
Beyond all passing joy and pain, 

And seen all pleasures, brief, and vain. 

Shall he for living pine ? ’ 

The boy would not be content with such empty and 
short-lived pleasures. He refused to be lured by them 
and forced the god of Death to disclose to be him that 
wisdom which gives not mere momentary bliss but bliss 
everlasting. ‘The careless youth who is deceived by 
the lure of wealth never thinks of what lies beyond’, 
says the Katim Upanishad. ‘Thinking that this is the 
world, and none other, ho comes again and again to 
Death.’ 

Although the Upanishads place emphasis on spiri- 
tualism, and inner purity of the soul, it would be a 
misinterpretation to say that they disparage human love 
and affection, and, human endeavour and desires, and 
their fulfilment. Bad desires, selfishness, greedy and 
wrongful acquisition of wealth, are condemned, not 
good desires, selfless service or getting wealth the honest 
and rightful way. The Eesha Upanishad s^ys :, 

‘What is man if taking not 

The plough, he doth not sow the field, 

And smiling on his hundred years 

Of life, find what he long hath sought ?’ 

This is not the picture of sorrowful austerity or 
sad penance, but one of optimism and cheerfulness. It 
is Old Age smiling on the world, and still finding joy 
and satisfaction in work. At first sight it may seem 
difficult to reconcile happiness with renunciation, and 



38 


material prosperity with spiritualism. But the more 
deeply we go into these questions the more we realize 
that not only are they not irreconcilable but in fact they 
are allied, and that renunciation does not prevent happi- 
ness but produces it, and being near God does not shut 
the door to material prosperity but only adds it to peace 
of mind. As is said in the Ramayana : 

'Jahi sarita sagar mainh jahin, yadapi tahi 
kamananahin, Tahi sukh sampati binahi bulayein, 
dharam sheel pahi jain paraen.' 

(As the rivers pour into the ocean, even though 
the ocean has no desire for them, even so happiness 
and wealth comes unsought to the man who pursues 
the path of duty and love of God.) 

The Tailtiriya Upanishad say, when right views 
are created wealth will come Halo me shriyam'avaha*. 
Human love is only an extension of divine love. All 
hufnan relations like husband, wife, son, father, and 
the like, are dear not in themselves but for the Atman's 
sake. Human personality is not denied in the Upani- 
shads, but that condition is extolled which rises beyond 
greed and passion and attains spiritual progress. The 
Upanishads favour the moral life in which duty or 
dlianna predominates. The Brihadaranyaka Upanishad 
says : 

‘He {Ishvara) then created the most exalted 
dharma which is the highest of all classes for there is 
nothing higher than it. Even a weak man who keeps 
his dharma can overcome a strong man who wanders 
away from its path !’ 



39 


The Taittiriya Upanishad asks us ‘to practice vir- 
tue and not swerve from its path’. In the Chandogya 
Upanishad^ life is compared to a sacrifice and in it the 
sacrificer gives five virtues as offering. These are 
austerity, charity, simplicity, truthfulness, and non- 
injury. In the Brihadaranyaka Upanishad Prajapati 
imagines the sound of thunder ‘da da, da' as signifying 
the three \ui\its-dama (self-control), dana (charity) 
and daya (mercy). 

Though morality is enjoined by the Upanishads, it 
is not considered to be an end in itself. It is only essen- 
tial for the realization of the highest truth. Once that is 
realized morality is like a ladder which after climbing 
is of no use any more. For the illumined man morality 
ceases to exist. There is difference between morality 
and spirituality, and the latter is by far Superior. When 
Atman is known oil action is deprived of ethical value. 

Union with Brahman is the highest good which 
can come to man, and it is the aim of all life. The 
Brihadaranyaka Upanishad says : ‘When there is diiality 
one can see the other, hear the other, smell the other, 
touch the other, know the other, speak to the other, 
but when there is only one without the second this is 
union with Brahman, this is the highest goal, the highest 
achievement, the highest ideal, and the highest bliss.’ 
The Katha Upanishad similarly says : ‘When all ties are 
severed immortality is achieved here on earth and one- 
ness with Brahman is reached. This is the highest and 
the supreme goal [sa kashtha sa para gati) The sage who 
achieves this stage dwells eternally in Brahman. The 
Mundaka Upanishad describes it thus. ‘He sees the 
immortal Brahman in front, behind, to the right, to the 
let, above and below.’ The Eesha Upanishad says of such 



40 


a man, ‘He sees all things in Brahman and Brahman in 
all things.’ Such a man also becomes free from all 
bondage. Hunger and thirst affect him not, disease and 
death are no misery to him. Pain, sorrow, fear, and 
doubt, do not touch him. ‘He overcomes all sorrows of 
the mind’ says the Brihadaranyaka Upanishad, and the 
Mundaka Upanishad says ‘all ties for him are broken, and 
all doubts removed.’ Such a illumined sage attains 
immortality and enjoys unsurpassed bliss. 

For accomplishing this end the Upanishads ask us 
to undergo a strict discipline of cleanliness, fasting, 
continence, and solitude. The Taittiriya Upanishad has 
the prayer : ‘May my body become fit ! May I become 
sweet-tongued ! May my ears be greatly good of hearing !’ 
A healthy mind in a healthy body seems to be a truth 
acknowledged by the Upanishads. Passion is to be con- 
trolled, and there should be kindness and compassion, 
and a love for living creatures. Meditation and concen- 
tration, should be practised, as the Shvetaashvatara 
Upanishad says of the aspirant 

‘Head, chest and throat unbending, and body 
straight and firm. 

The knower sits in silence, to contempliation tied ; 
His wandering mind and senses within the heart 
sojourn. 

And on life’s fearful ocean on Brahman's raft he 
flies.’ 

The Upanishads divide life into four stages or 
ashramas, (meaning a place of discipline ; 
labour ) These stages are brahmacharya (student life), 



41 


grihastha the life of a house-holder), vanaprastha (the 
retired life) and sannyasi ( the wandering mendicant) 

Appropriate codes of duties are prescribed for the 
first three stages, while the final stage of the sannyasi is 
absolved of all duties. In the brahmacharya stage the 
pupil has to leave his home and live at the house of a 
preceptor till his education is complete. He has to serve 
his teacher with humility and according to his desire. 
The Chanchgya Vpanishad lays down that the student 
should live in his preceptor’s house and practise self- 
control. In the grihastha stage the student having com- 
pleted his education prepares for the life of the house- 
holder. In this stage his duties are studying, sacrificing, 
giving charity, establishing a family, and begetting 
children. The Chandogya mentions the chief duties of 
a householder as austerities (tapas), charity (dana), non- 
injury (ahinsa), truthfulness (satyavacan) and right 
dealing (arjavam). The third stage of vanaprastha is 
one of strict discipline. The Chandogya Upunishad 
mentions tapas (penance) as the chief duty in this 
ashrama. The Mundaka Vpanishad adds faith {shradha)^ 
dwelling in the forest, tranquillity, living on alms, and 
freedom from desires. The fourth stage of the mendi. 
cant is one of complete realization and fulfilment. The 
sannyasi has no duty, observes no rules, and is subject to 
no laws. Good and evil work has ceased to exist for 
him. He is beyond the reach of karma and is not con- 
taminated by evil. Such an accomplished sage is beyond 
good and evil, pain and pleasure, doubts and dis- 
appointments. He lives, moves, and has his being, in 
Brahman. Speaking of such sannyasis the Brihada- 



42 


ranyaka Upanishad says : ‘Knowing Brahman they do 
not want offspring. What will we do with offspring 
they say, we who possess this world of Brahman, and 
know this self ? And such as these, having risen above 
the desire for sons, wealth, and new worlds for living, 
wander about as ascetics and mendicants.’ The division 
of life into these four ashramas is one of the main tenets 
of Hindu religion and emphasises the importance of 
spiritualism in existence. The home is a sacred insti- 
tution according to the Upanishad thinkers and the 
presence of the wife is essential in any religious cere- 
mony. It is only after going through the pleasures of 
married life that the individual is called upon to gradu- 
ally wean himself from it and enter the field of renun- 
ciation and contemplation. The insistence is on a full 
life with all its various aspects, rather than on one par- 
ticular element of it. Caste division is based more on 
duties and character than on birth. In the Chamlogya 
Upanishad the sage Gautama is willing to initiate Satya- 
kama*Jabala even though he was the son of a maid- 
servant by illegitimate union. It was not necessary for 
an aspirant to be a Brahmin in order to receive the 
Upanishadic teaching. Other castes too were admitted. 
Women teachers like Maitrcyi and Gargi were not 
lacking. 

Though the Upanishads laid much stress bn the 
acquisition of knowledge, this did no mean knowledge 
in any narrow sense of the term. The Mundaka Upani- 
shad says ‘The self is not realized through talk or by 
much knowledge. It is attained only by the man who 
thirsts for it with his whole heart and soul. To such a 



43 


person alone the self reveals its real nature’. Similarly 
instructing Naciketas, Yama says ‘The self is not known 
by knowledge, nor by the mind, nor by hearing dis- 
courses. Tt reveals itself to the one whom it chooses as 
his own.’ Not only must an aspirant pursue learning, 
he should also at the same time lead a virtuous life. We 
find various occasions in the Upanishacls on which the 
pupil is told to wait or carry out some specific duty 
before he can receive his initiation. This is to ensure 
that the mind of the disciple is fully attuned to receive 
such instruction. In the PrasJma Upanishad when six 
would-be disciples approached the sage Pippalada to be 
instructed about Brahman he said to them : ‘Live again 
for a year more, passing your days in penance, absti- 
nence and faith, then you may question me as you 
desire.’ So also in the Chandogya Upanishad Satyakama 
Jabala is asked to look after the cattle belonging to the 
preceptor for sometime so that he may be able to 
meditate in solitude before being taught. Thre^ steps 
in the religious life are prescribed by the Upanishads- 
sravana (the hearing of religious discourses), manana 
(reflecting upon them) and nididhyasana meditation and 
contemplation). Ritual worship, though being placed 
on a lower footing, is not ruled out, and is a step in the 
realisation of the higher consciousness. But the 
Upamshads are firm in their belief that the soul and 
Brahman are one. The Brihadaranyaka Upanishad says 
that if a man worships a divinity thinking himself to be 
different from it he does not know the truth. The 
Mundaka Upanishad gives the simile of two birds 
sitting on the same tree — one being the jiva (the indivi- 



44 


•dual soul) and the other Paramaiman (God). The 
former owing to its identification with the body and the 
mind considers itself to be the agent of all work and the 
enjoyer of the fruit thereof, though really it is not, 
being pure spirit. This being so it is really like the 
other bird— the Paramatman which is pure consciousness. 
Both of them are inseparable and therefore in close 
companionship, 

Dva suparna sayuja sakhaya 

Samanam vriksam parishasvajate 
Tyoranyah pippalam svadvtya 
Anashnannyo abhicakashite 

(Two birds bound in close friendship to each 
other are sitting on the self-same tree. One of them 
tastefully eats the fruits of the tree while the other looks 
on without eating.) 

The Upanishcub advocate a full life — a life of 
know]^edge, of understanding, of study, and meditation, 
and at the same time one in which social ties and the 
family have their due place. After the student has lived 
in the house of his preceptor and has completed his 
period of training, he is dismissed with the following 
injunction which illustrates the completeness of the life 
advocated by the Upanishads : 

‘Speak the truth, do your duty, and study the 
Vedas, having given suitable gifts to your preceptor. 
Take care that the line of your race is not interrupted. 
At the same time do not neglect health and the acquisi- 
tion of possession. Honour your father, your mother, 
your teacher, your guests, and your superiors. Be blame- 



45 


less in deeds and in living. Give alms as is prescribed^ 
and whenever you are in doubt let approved authority 
be your guide.’ 

9. Bondage and Liberation. 

The individual soul is called jiva from the root 
jiv meaning ‘to live’. In the Brihadaranyaka Upanishady. 
Usasta Cakrayana asks Yajnavalkya ‘Which is Brahman 
directly — the inner self of living beings?’ The latter 
replies ‘It is your inner self, your own soul’. We have 
already seen the analogy given of the two birds sitting 
on the one tree, one representing the jiva which though 
free appears to be in bondage, and the other the eter- 
nally free Brahman. The Upanishad goes on to say 
‘Deluded by the sorrows of the world and sunk in 
ignorance the one, jiva, bound by the body grieves for 
his impotence, but when he realizes his own self, un- 
tramelled by limitation, the lord of all beings, he 
becomes free from dejection.’ 

Samane vrikse purusho nimagno 
Anishya shocati muhyamanah 

Jushtam yada pashyatynyamishamasya 
Mahimanamiti vitashokah. 

The Katha Upanishad compares the supreme self 
to light, and the individual soul to shade 

‘Two selves are these who action taste, 

And in the inmost heart reside — 

Who Brahman know, who sacrifice 

See them as light and shade* 

The Prashna Upanishad says ‘Of the Atman is born 



46 


pranOy and this soul is connected with Atman as the 
shadow is connected with the person whose shadow it 


(Atman esha prano jayate. Yathaislio purushe 
cchayaita simannet datatam manokrite naya 
tyasim jaccnarire) 

Thus we see that the soul, or jiva, is conditioned 
by the body in which it is contained, and by the mind, 
and it is this factor which causes bondage and necessi- 
tates liberation. The Vedanta of Shankara makes a 
distinction between the supreme soul {Paramatman) 
and the individual so\x\^ { jiva atmans) . The supreme 
soul is omniscient, omnipotent, and omnipresent. It is 
neither active nor passive, and is unbound right from 
the beginning. The individual souls on the other hand, 
are limited in wisdom, power, and movement. They 
are active and entangled in the rounds of birth and 
death, «vvhich is called Sansara, and therefore are to be 
delivered from this round in order to find rest and 
peace. It is only because the soul identifies itself with 
the pleasures and pains of the body that it remains 
conditioned, but really it is of the same nature as the 
Atman. The true nature of the soul is concealed by 
Upadhis or limiting factors— which are the manas, 
indr iy as etc. (the organs of relation). Shankaracharaya, 
explaining this, says, ‘As the space within a jug is in 
reality nothing but cosmic space, so also the soul of the 
jiva is no other than Brahman's cosmic soul. The 
upadhis of the jiva, as also the physical determinations 
of the jug, are merely temporary barriers. So long as 



47 


they exist they make the y/vfl (soul) and the jug-space 
seem different from their real source, but the can 
neither create a real division in, nor alter the funda- 
mental nature of the true source.’ The Katha Upanishad 
brings out clearly this dual aspect of the jiva ; ‘As the 
one fire assumes different forms according to the nature 
of the fuel burns, so does the self assume different forms 
as the objects it inhabits, but remains unaffected by 
these forms. As the one air entering into various 
objects assumes the forms of such objects so does the 
self assume the form of the objects it enters into, but 
remains unaffected thereby.’ 

The organs of the soul are firstly, the manas and 
indriyas. The jnana indriyas are the five elements of 
hearing, touch, sight, taste, and smell. They carry 
impressions of the senses to the mind {manas) which 
resolves them into ideas {samkalpa). The mind turns 
these ideas into resolves and they are then executed by 
the five kama indriyas -the organs of action, speech, 
hands, feet, and the organs of generation and secretion. 
The second constituent of the soul is the five pranas. 
Breathing, blood circulation, nourishment, and growth, 
are the functions of prana which pervades the entire 
body in its several varieties, prana, apana, vyana, udana, 
and samana. Prana causes expiration {ucchavasa), the 
apana inspiration (nishvasa), vyana keeps life going when 
the breath is arrested, samana relates to digestion, and 
adana affects the soul's departure at death. The third 
constituent of the soul is its companion in its wander- 
ings from one body to another and is called the subtle 
body or Sukshama Sharira. While the gross body is 



48 


left behind at death, the subtle body accompanies the 
soul. The fourth element concerning the soul is its 
karma or acts in each birth-which are different for each 
soul. 


The Taittiriya Upanishad enunciates the doctrine- 
of the five Koshas or coverings of the soul, ranging 
from the greatly gross to the infinitely subtle. The 
outermost is the annarasamaya, made of food, i. e. the 
physical body, then the prananutya — \\\Q sheath of vital 
airs, manomaya the mind sheath, Vijnanamaya that of 
the intellect, and anandamaya, the sheath of bliss. 

The main functions of the mind are enumerated 
by the Briliadaranyaka Upanishad to be resolve, desire,, 
doubt, faith, faithlessness, steadfastness, vacillation, 
shame, fear, and the working of the intellect through 
the mind. The body {annamay a) and breath (pranamaya} 
are the realms of the lower activity of the soul. The 
vijnanamaya and ananadamaya viz. intellect and bliss, 
are it^ higher activities. Describing the vijnanamaya the 
the Taittiriya Upanishad says ‘Shraddha is in truth his 
head ; righteousness is his right wing ; truth is his left 
wing ; yoga is his trunk ; might is his foundation.’ The 
state of bliss (ananda) is the highest experience of a soul 
while it remains in the body, for in this state it enjoys 
the highest peace and happiness, if only for a brief 
while. 

The experience of the soul’s bliss in the ananda- 
maya state, which we have been considering, is different 
from the condition of moksha. We have seen how the 
soul being conditioned and restricted by the body 



49 


which it exhibits is in bondage, though this bondage is 
only apparent, till it does not realize its true nature and 
its oneness with Brahman. Moksha is the release of the 
soul from such bondage, and it is the goal of every man. 
When the soul attains inoksha it is absolved from being 
born again in a different body. There are two views in 
the Upanishads about the method and time of the soul's 
attaining moksha. One is that it can be obtained after 
the soul leaves the body at the moment of death, and 
the other that it can be achieved here and now. Accor- 
ding to the former view, which has its roots in the 
Brahmanas, the soul which attains to Brahman goes by 
the path of the pitryana—Xh.Q path of the fathers— 
through smoke and the night, the dark fortnight of the 
moon, the half year during which the sun goes soutfah 
wards then to the world of the fathers and the space, 
thereafter to the moon, and then back to the earth. The 
other path taken by some souls is the path of the gods 
{devayana). This is also called the path of gradual 
release {krama-mukti). In this the soul goes through 
light, then the day, traversing the bright fortnight and 
the half year during which the sun moves north, thence 
through the year, the sun, and finally to the moon. On 
the moon it meets a superhuman being {a-manam- 
purusha) who ultimately leads it to Brahman. 

This is the view according to which the soul 
attains io Brahman after death. There is another view, 
however, according to which the soul realise its one- 
ness with Brahman the moment its ignorance is dis- 
pelled, and this can happen at any moment in life 
itself. The Kena Upanishad says ‘For one who has 



50 


realised Brahman here in this very world true life exists. 
{iha cedavedi dath saytam asti). The Brihadaranyaka 
says that the pranas of such a man depart not, and 
being of Brahman he attains to Brahman. The Katha 
Upanishads says that he who knows Brahman even before 
the soul departs from the body is freed of all sorrows. 
The sage who attains to Brahman even in this life is 
called a Jivan-mukta, while he who goes to Brahman 
after death is a videha-mukta : The former may, if he 
likes, retain a physical body and continue doing good 
to mankind, or he may choose to be united with 
Brahman and lose all connection with the world. So 
is the case with the videha-mukta, except that this union 
with Brahman is more complete, and even when he lives 
in the world and works for the betterment of his fellow 
beings he is closer to God. Except for the time that 
an enlightened sage may like to spend in the world for 
doing public good, he remains blissfully aware of 
Brahman in his subtle body. At the time of the Pralaya, 
Olathe reabsorbing of the world in its source, the subtle 
body of the sage too, dissolves, and he becomes part of 
Brahman completely. 

The Upanishads teach that the self is eternal and 
unbound but man forgets this and so finds himself in 
bondage. The soul identifies itself with all sorts of 
things which it is not — with the body, with the mind, 
with the I-sense, or the ego. When after undergoing a 
strict path of discipline and understanding, it again 
realizes its true nature, it is liberated. But this process 
cannot come about by mere study or academic 
knowledge. Liberation can only be attained by living 



51 


a good life, and as the Brihadarayanka Upanishad says, 
by a study of the Upanishadic truths, by reflection, and 
contemplation {shravana, manam, nididhyasana). Then, 
as the Upanishads say, the sole aim of all study and of 
striving is achieved— illumination is attained, and with 
illumination immortality : 

Vedanta vignanasu nishcitarthah 

Sannyasa yogada yatayah shudha sattvah 
te Brahmalokeshu puranta kale 
paramrtah parimucyanti sarve. 

(Those aspirants who have purified their nature 
by a life full of endeavours and renunciation, and 
who have found their firm refuge in the self, which 
is the sole object of the study of all Vedanta— Xhsyt 
at the moment of illumination, attein Brahman^ 
having shed their bonds, and for them no more is 

rebirth.) 

10. Karma and Rebirth. 

According to the Upanishads all action, whether 
good or bad, has its result either in this world itself or 
hereafter. The law of karma is inexorable, and none 
can escape it, except the sage who has achieved illumi- 
nation by becoming one with Brahman. The doctrine 
of karma is developed from the old Vedic concept of 
rita which signified law and order in nature. Gradually, 
as we have seen, this word came to mean not only 
order in nature but in the moral world as well, and this 

I 

idea was further developed in the Upanishads as the 
doctrine of krama. The word is derived from the root 



$2 


kri (to do), and so karma means act or work, and it is 
used often in the Upanishads in this sense also. The 
word, however, connotes something more than mere 
action. It stands for the resultant produced by all the 
acts done by a person which moulds his character and 
destiny. The karma theory is an important contribu- 
tion of Indian philosophy and religion, and it has been 
accepted by almost all schools. 

Apart from implying moral justice the doctrine 
of karma also works on the principle of conservation of 
energy. Just as on the physical plane, matter cannot 
be destroyed but only changes its form, so on the moral 
plane too, the consequences of an action can never be 
dissipated but will lead to some result or the other. 
The Karma theory is therefore based on a firm scientific 
truth, and this makes it all the more convincing. In the 
Brihadaranyaka we are told ‘as you do and conduct your- 
self so you become’, and the Chandogya Upanishad says 
‘as one saws, so shall he reap’, which recalls the saying 
in the Bible ‘whatsoever a man soweth, that shall he 
also reap’. In the Brihadaranyaka Upanishad we read, ‘by 
good work a man becomes good, but he becomes bad by 
evil work ! The Prasna Upanishad says : 

Athaik yodharva udanah punyen punyam lokan 
nayati. Papen papmubha bhyamev manusbya 
lokam. 

(And then though the susumna nadi the udana 
carries the soul of the virtuous through the godly 
heavens, and that of the sinful men to the nether 
worlds, and the souls of those in whom virtue and 



53 


sin is balanced to the world of men.) 

In like manner the Shvetaashvatra Upanishad says : 

‘Bound by its action doth the soul 

Upon its journey onward go.’ 

As the Brihadaranyaka Upanishad says, every 
action has four stages 

(i) Desire, {kama) 

(ii) Volition created in the mind by such desire 
(kratu) 

(iii) The action or the deed done as a result of 
such volition (karya). 

(iv) The impression created on the agent (karma) 

The most important of these stages is the first, i.e. 
the stage of desire. Without desiring to do a certain 
act, the act cannot at all be done. Volition and action 
are the inevitable consequences of such desire. When 
such desire to act comes, it creates disturbances not 
only in the physical body, but also in the subtle body, 
the sukshma sharira, and in the causal body or karana- 
sharira. These disturbances cause tendencies in £dl the 
three -the gross body, the subtle body, and the causal 
body, and it is they which are the seeds of karma. The 
coarse body is destroyed at death, but the other two 
accompany the soul on its journey after death. Accor- 
ding to the tendencies treasured in the subtle and 
causal bodies the soul is reborn in another world. After 
it has lived there, the tendencies of this other worldly 
life are added on. Then while departing from the other 
world to take rebirth in this one, the subtle body too 
is destroyed leaving the causal body with its accummu- 



54 


lated tendencies, gathered during its existence both in 
its previous life on earth as well as its subsequent life 
in the other world. Thus rebirth is the result of accu- 
mulated tendencies in the causal body when it comes 
back to earth, and is consequently dependent on acts 
committed both in this world, as well as the other. 

While acts performed with desire generate karmoy 
with the consequent need for expiation, the Upanishads 
believe that its fetters can be broken with the perfor- 
mance of desireless action. When the agent performing 
the action ceases to identify himself with his body and 
rises above selfish desire, when he is guided by under- 
standing and not by passion, when he looks not towards 
the world and its cravings, but inward towards his own 
soul— then the fetters of action are destroyed. If an 
action is performed with desire it will have results even 
ifitisgood, but when all desire is removed, and this 
can be done only when the soul has realised Brahman^ 
then karma is annihilated. The Chandogya Upanishad 
says : ‘When one realises the all pervading Brahman 
the e^'ils of his karma are burnt away as quickly as the 
tender ishika reed when thrown into the burning flames’; 
and elsewhere, ‘action does not cling to the knower of 
Brahman even as water does not stay on the lotus leaf,’ 
In the Brihadarauyaka Upanishad, too, we find the same 
thought : ‘Neither good nor evil works attend him who 
has attained to Brahman. He is beyond all suffering.’ 
And again : ‘Neither good nor evil acts cling to the 
knower of Brahman. He verily overcometh both the 
good and the evil and is affected neither by acts done 
nor undone.’ The Kena Upanishad says : ‘When all 



55 


desires are abandoned, immortality is obtained, and 
such a man attains Brahman even in this very life ! The 
Mundaka Upanishad also speaks in the same strain, 

Bhiddyate hrdayc granithah, chiddyantc sarya 
sanshayah. 

Ksiyantc casya karmani, tasmin drishte paravare. 

(When a person has realized Brahman in both the 
high and the low the knots of ignorances in his 
heart are loosened, his doubt is removed, and his 
karma is exhausted). 

Karma is said to be of three kinds. ( 1 ) prarabdha- 
the ejffect of actions performed in previous lives which 
have already begun to bear fruit, (ii) sancita — karma 
which is the result of action which is to bear fruit in the 
next life and (iii) agamin— that action the results of 
which will show themselves in future lives after the next 
one. It should be made clear that attaining Brahman 
destroys future karma only, i. e. the sancita and the 
agamin ones. Actions already done in past lives ha^ye to 
exhuast themselves before the soul finds release. So the 
body of such an enlightened a sage keeps on experienc- 
ing the pleasure and pain consequent to his prarabdha 
karma and is destroyed only when such karma is exhaus- 
ted. It is like a wheel which continues to rotate for 
sometime are it comes to a stop, after the motive power 
which moved it is withdrawn. But such suffering effects 
not the tranquillity of the sage, and he goes on living 
mechanically merely to exhaust the results of actions 
already performed by him. In the Brahma Sutras we 
are told that knowledge of Brahman frees one from the 



56 


effects of evil deeds and good deeds both. 

Tad-adhigame uttarpurva ghyo raschate shavinashau 
tadvyadeshat. 

Itrasyapyevam sanshlcshah, pate (u. 

(When Brahman is realized all evil karma, whether 
past or future clings not and is destroyed— so do 
the scriptures declare. Also good deeds likewise 
cling not, and at death liberation is certain) 

Though there is difference between the Buddhist 
conception of nirvana and the realization of Brahman, 
the words spoken by Gautama Buddha at the moment 
of his enlightenment express faultlessly this noble state 
of extinction of desires : 

anekajatisamsarin sandhavissam anibbhisam 
gahakarakam gavesanto dukka jati punappunam 
gahakaraka ! dittho'si, puna geham na kahasi 
sabha te phasuka bhagga, gahakutam visan khitam 
visankharagatam cittam tanhanam khayam ajjhaga 

(Dhammapada, Dr. S. Radhakrisbnan-Verses 153-54) 

(T have run through a course of many births 
looking for the maker of this dwelling and finding him 
not ; painful is birth again and again. 

‘Now are you seen, O ! builder of the house, you 
will not build the house again. All your rafters are 
broken, your ridgepole is destroyed, your mind, set on 
the attainment of nirvana, has attained the extinction of 
desire.’) 

We have seen that the Upanishads believe that all 



57 


action, whether good or bad, bears fruit in samsara^ 
and only he remains unbound by the fetter of karma 
who has, either in departing or yet in this world, 
attained to Brahman. The natural consequence of this 
doctrine is the further belief in rebirth for the soul that 
has yet to attain Brahman. We have seen that the 
Upanishads believe that on being separated from the 
body the soul takes either of two paths according to its 
deeds— the devayana, or the path of the gods from which 
there is no return and the pitryana, or the path of the 
fathers which leads the soul through the moon, smoke, 
night, and so on, and finally back to the world. In the 
Brahmanas we come across the conception of the soul’s 
being reborn in the next world. The Upanishads devel- 
oped this doctrine and converted it into that of rebirth 
in this world itself. As we have seen the Upanishads 
considered the soul, or Atman as immortal. The Kena 
Upanishad says : ‘The soul is neither born, nor does it 
die. From no where does it come and it does not 
become anyone. It is unborn, constant, eternal, and 
primeval, and is not slain when the dody dies. The same 
idea was taken up in the Bhagawad Gita. 

na jayatc mryate va kadacin 
nyayan bhutva bhavita va na bhuyah 
ajo nityah shashvatoyan purano 
na hanyate hanyamane sharire 

(The soul is never born, nor does it ever die ; nor 
comes it into existence on becoming. It is unborn, 
everlasting, eternal, and primeval, and is slain not 
when the body is slain). 



58 


At death only the physical body dies, and not the 
soul. The soul thereafter migrates into another body 
after going through various conditions and worlds. 
Yajnavalkya has described the passing of the soul thus : 
‘At the moment of death the jiva is cast into a stupor. 
He gathers round him the inner senses and the tanmatras 
and reaches into the heart. When this happens the 
outer physical organs as the eye and the ear cease to 
perform their function. Thereafter the apex of the 
heart is lighted and with the help of that light the soul 
departs through some opening of the body, or through 
the eye, or through the aperture of the skull. The soul 
carries away with it the prana and the inner senses. The 
jiva then attains consciousness and goes to inhabit its 
new body, as destined according to its knowledge, 
works, and past memories.’ In like manner Indra des- 
cribes the moment of death in the Kausitaki Upanisliad : 
‘When a man is about to die he becomes weakened and 
falls into a stupor, and becomes united with prana To 
him then come speech with all nomenclature, eyes with 
the shape of all that can be seen, ear with all sounds, 
and mind with all that is thought thereby. Then along 
with these inner senses, prana and prajna, the soul 
departs.’ Describing death, the Chandogya Upanisliad 
says : ‘When the man departs his speech along with 
other senses enters into prana, which in turn enters into 
the tanmatras, and this enters into the self. Then the 
soul departing from the heart goes to the sun in the 
case of the man of wisdom, and elsewhere in the case of 
others.’ 

Thus death, according to the Upanishadic view, is 



59 


the destruction of the physical body being deprived of 
the soul and intelligence. It is the result of cleavage 
from it of the causal body. Death is not an abrupt 
break in the soul’s journey, but only like a change of 
trains at some intermediate station. As the Gita says : 

Vasansi jirnani yatha vihaya 
navani grahnati naro parani 
Tatha sharirani vihaya jirnani 
nanyani sanyati navani dehi 

(As a man throwing olT worn out clothes takes 
for himself new ones, so casting off worn out bodies, the 
disembodied soul takes abode in bodies which are new.) 

The Brihadaranvaka Upanishad describing this 
process of the soul’s taking a new abode says ; 

‘As a catterpillar having crawled to the end of one 
blade of grass lakes hold of a new blade, wholly 
relinquishing the previous one, so does the soul leaving 
the old body take abode in a new one completely with- 
drawing itself from the former.’ 

O 

‘Just as a goldsmith taking a piece of a gold gives 
it a new and beautiful shape, so the self having thrown 
oif the decrepit body and dispelling its ignorance, gives, 
itself a new and fair form like unto a god, gandharva, 
deva, Prajapati, or like Brahman and the like.’ 

After the soul leaves the dying body its oestiny is 
different according to whether it has lived an existence 
of desire or of desirelessness. Yajnavalka brings out 
this difference cleai ly in the Brihadaranyaka Upanishad. 
He says : ‘Man is said to be full of desires. As he desires. 



60 


"SO he wills, as he wills so he acts, as are his acts so the 
fruits he reaps after death. He goes to a place to which 
he is suited according to the nature of his subtle body, 
and having obtained retribution of his acts he comes 
back to the world. But the man who is free from desires 
goes to Brahman. When desires are subdued the mortal 
man gains immortality even here below.’ 

The objects of the world are neitner final nor 
Permanent. The world is an ever changing flux and 
nothing remains here for long. As the katha Upanishad 
says : ‘Like corn the mortal dies and like corn again he 
takes birth.’ But the laws las governing the change are 
not blind or capricious. ‘To each according to his’deserts’ 
is this law. Goodness is rewarded by good, and evil by 
evil. As the Chandopya Upanishad says : ‘Men who have 
been of good conduct will obtain a good birth, as of a 
Brahmana, kshatriya, or Vaish, while the man of evil 
•conduct will get an evil birth as of a pig, dog, or 
candala'" Whatever we acieve it is by our own deeds, and 
so the responsibility is ours in any case— Whether it be 
good Which comes to us, or evil. The doctrine of rebirth, 
therefore, is a rational and satisfying theory and gives an 
incentive to good action and the building of character, 
apart from ensuring inexorable justice and a rational 
moral system. It explains many things like progidies and 
genius, which are otherwise inexplicable. It creates solace 
for men who have in any case to suffer by rationalising 
such suffering, and it brings hope and strength to those 
who live a good life unrewarded by material benefits. It 
provides a path for the immortal soul to be one with its 
•creator. As the Mmdaka Upanishad says : ‘know this 



61 


to be the truth, as myriad sparks issue from a blazing 
fire, so my young friend, many are the beings which 
are produced from the imperishable and go back to it 
again.’ 

11. Conclusion. 

The Upanishads bring into full bloom the noble 
ideas which had already budded forth in the ancient 
Vedas. They believe in the one Absolute which they 
call Brahman and hold that the nature of the soul, or 
Atman^ is in essence the same as that. They believe 
action is a double edged weapon enslaving in its fetters 
those who perform it with desire in their minds, but 
liberating those who do it without desire or expectation 
of any gain ; that death being mere destruction of the 
body is as much the end of one life as the beginning of 
another ; and that we have not to blame either God or 
our neighbour for what comes to us but only ourselves. 
The Upanishads also recognize the need, or at least the 
claim, of family life in the social order, and show how 
one can achieve the goal of existence even while Jbeing a 
member of such a family life. In brief the aim of the 
Upanishads is to make the evil man good, the good 
better, to ennoble, lift, and elevate, to bring peace and 
understanding, and a thirst for the quest of immortality. 

‘Asatoma sadgamaya ; tamasoma jyotir gamaya ; 
mrtorma amrtamgamaya.’ 

(From the unreal lead me to the real ; from dark- 
ness to light ; from death to immortality.) 


— : o 



61 


Introduction to the Eesha Upanishad 

The Eesha Upanishad gets its name frome the 
opening words of the first mantra— ‘Eeshaavasyam’ 
i.e. ‘enveloped in the Lord’. It is a short Upanishad 
containing only eighteen vereses, but it is of ancient ori- 
gin, and combines admirably the two Vedic concepts 
of salvation through work and through Knowledge of 
Brahman. In the very opening verse it strikes a note of 
renunciation. The world is an illusion, it says, and what- 
ever is permanet in it is the one Lord. ‘Let renunciation 
be your support, and do not covet what belongs to an- 
other.’ But for those who are nor yet ripe for this sublime 
state is prescribed the course of righteous action ; and 
in the second verse we are told that those who perform 
such action can live a long and happy life. The rest of 
the book is an expansion of these two central ideas. 
The nature of Brahman is described as being all-pervad- 
ing, radiant, bodiless, transcendent, and uncreated. 

/fpart from describing the two stages of know- 
ledge — the lower, in which the aspirant does good actions, 
rituals, and the like ; and the higher, in which he per- 
ceives his inner Self— the Upanished also vividly depicts 
the fate of those who have neither the one nor the other, 
but sink in demoniac worlds covered by eternal dark- 
ness. Then also there are those who through conceit 
relinquish work though they have not yet reached the 
higher state of self-knowledge. They do not follow the 
path of religion, but indulge in all sorts of occult prac- 
tices. Such men too, the Upanishad condemns. The 
best course, however, is to combine knowledge of the 



63 


unmani Tested and the worship of the manifested, and a 
man who does this attains immortality. 

In conclusion the Upanishad gives a beautiful 
prayer of the aspirant before death. He prays to the sun 
to conceal its light so that the greater light of Truth may 
shine out. As the end draws near he thinks of all the 
goods deeds he has done, and he prays to Fire — which 
will soon consume his body— to purify his thoughts, 
destroy his conceit, and lead his soul to the abodet of 
the gods. 


— : o : 



64 


^’iTirr^TiT n 


Invocation 

poornamadah poornamidam poornaat poornam 
udacyate 

poornasya poornam aadaaya poornam 
evaavashishyate. 


41 ♦ ♦ ♦ « 


From forth the fullness take the full, 
And yet the full is left behind ; 

For this is full, and that is full. 

And in the full we fullness find. 


o 



65 


f^rr sriTc^rf i 

^JT c?T?T ^|g3:^«TT m *T«r: V^»T II 

1. ishaavaasyam idam sarvam yat kimca jagatyaam 
jagat 

tena tyaktena bhunjithaa maa gradhah kasyasvid 
dhanam 


« « « « « 


1. Whatever lives in this vast world 
Of changing forms and varying shapes, 
Wrapped in the mantle of the Lord, 
Through starlit nights and sunlit days 
For ever dwells : nor is there aught 
This lives removed from He who made 
These winding planets— therefore thou 
Should St in renunciation seek 
The joy eternal ; covet not 
What is not meant for thee to keep. 


: o : — 



66 


^f^T ^T?2T«T3tsr?F^ JTfilT II 

2. kurvann eveha karmaani jijeevishet shatam samaah 
evam tvayi naayatheto’ sti na karma lipyate nare. 

lit * * * * 

2. Through moon kissed nights and sun swept days, 
Through bitter grief and fragrant joys, 

The sands of time do ever run 

From birth to death, from youth to age — 

And what is man if taking not 
The plough he doth not sow the field. 

And smiling on his hundred years 
Of life, find what he long hath sought ! 

1 

When acting yet doth action’s curse 
Cling not ; as in the muddy lake 
The lotus bears her lovely head 
Though in its waters foul immersed. 


— : o 



67 


^^irTniT*T=50rf^ ^ ^^TT: II 

3. asuryaa naama te lokaa andhena tamasaa vrtaah 
taams te pretyabhigacchanti ye ke caatmahano 
janaah 

* * « * * 


3. And they who on the battered ship 
Of passion do their journey make, 

With evil as their broken oars 
And pleasures as their baneful trail : 

Are in these worlds for ever lost, 

Where darkness reigns— these souls that slay 
The self within— for ever cast 
Within the gloom that saw not day ; 

When from the fortress of the flesh 
These grievous souls do onward fly, 

And in the dark and bitter worlds 
For ever in damnation dwell ! 


— : o : — 



05 


cT^ €rr^?fts?2rRczrr^ 

^r?W7?Rt ?TT^T5Err ?«TT% II 

4. anejadekam manaso javeeyo nainad devaa aapnu^ 
van poorva-marshat 

ted dhaavato nyaan-atyeti tishthat tasminn apo 
maatarishvaa dadhaati. 

« « ♦ ♦ ♦ 


4. Amid the shadows that do fly, 

Within the worlds that pass and change. 
The one eternal truth abides, 

, The one effulgent light remains. 

Though motionless from it doth rise 
The waving wheat, the ripening corn. 
The silvery gleams of starry nights. 

The golden hues of summer dawns. 

And faster than a thought did course. 
And far beyound the sense's reach 
It dwells the one unmoving force. 

The life of souls, the sap of leaves. 


o : 



69 


^r#?q- ^ ^#^2TT?JT ^I^cT: 1 1 

5. tad ejati tan naijati tad doore tad vad antike 
tad antarasya sarvasya tad u sarvasyaasya 
baahyatah. 

« • « « « 


5. As landscape seen through watery eyes 
Concealed is It from blinded souls 
Yet in the inner heart doth lie 
Of him, who is with wisdom whole ; 

And moving yet is ever still 
As are the planets in their course, 

A stream that ever flows, yet will 
Remain one stream from sea to source. 

Within the world and yet removed 
As doth remain the silent seer. 

So is It here, and yet not here. 

The spirit that all thought eludes. 


— : o 



70 


^IcTTH ^ II 

6. yas tu sarvaani bhootaani aatmany evaanupasbyati 
sarvabhooteshu caatmaanam tato na vijugupsate. 

♦ * ♦ * ♦ 

6. From the one source doth all proceed 
And in all is the one contained- 
Thd trees and flowers, and bird and beast. 

And clouds and planets, wind, and rain. 

From Him do flow all beings that live, 

And unto Him doth all return. 

And life and lifeless, all are His— 

’ The moon that shines, the sun that burns. 

And he who sees all things in self 
And self in all, he doth not shrink ; 

But from the stream of peace he drinks. 

And in the land of plenty dwells. 


: o 



71 


7. yasmin sarvaani bhootaany aatmaivaabhood 
vijaanatah 

tatra ko mohah kah shokah ekatvam anupashyatah. 
« ♦ « « ♦ 


7. Beyond the myriad he who spies 
The one in which doth all sojourn, 

As rivers from the mountain rise 
And flowing to the sea return. 

Who sees within the hearts that beat 
The one light shining in them all 
And thus seeing all doth himself see. 
What sorrow can on him befall ? 

For him the veil is rent, and past 
The darkness that did wisdom hide ; 

And in him hath delusion died 

And Truth hath found her glorious markv 


— : o 



72 


^^'TI'Tf^JT I 

qf^^: 

•\ c\ 

qi5TT^«q^s5£rf?r sq^qr^^cirq^vir: n 

3. sa paryagaac chukram» akaayam, avranam, 
asnaaviram, shuddham, apaapaviddham 
kavir maneeshee, paribhooh, svayambhooh, 
yaathaatathyato, rthaan vyadadhaac 
chaashvateebhyas samaabhyah. 


♦ « ak ♦ ♦ 


3, Throughout the space He doth reside 
The shining lamp from evil free. 
Invincible, and pure, and bright, 

.And boundless as the boundless sea. 

And brooding through the winding years 
He hath to each the task ordained. 

To some His yoke and labours dear. 

To others distant pleasures vain — 

And through the endless time that flies 
The summit and the source decreed 
According as is cast the seed — 

From which did good and evil rise. 


— : o 



73 


^rft ^ JT ^ P^sr^rt Tm: II 

•N 

■ 9 . and ham tamah pravishanti yo’vidyaam upaasate 
tato bhooya iva te tamo ya u vidyaayaam rataah. 

* « • « * 

9. They who in ignorance do bow 
For this to seize for that to gain, 

Not understanding why and how 

These things did rise and those things came— 

Do in the blinding darkness fall 
Where wisdom’s light doth never shine, 

And evil’s ever gathering pall 
Doth round their failing senses twine : 

But into deeper darkness they 
who in dry reason refuge seek, 

Who in the night of wisdom sleep. 

Nor with the spirit keep awake. 


o 



74 




10. anyad evaahur vidyayaa anyad aahur avidyayaa 
iti shushruma dheeraanaam ye nas tad vicacakshire* 

♦ « ♦ 4t ♦ 

10. From ignorance doth one proceed, 

Another is from wisdom born, 

As on one side the waving wheat, 

And on the other lies the corn. 

Though diverse is the fruit they bring 
Yet from the one doth all arise, 

As through the beads doth pass one string 
^ And in one knot the many ties. 

Thus have we heard the sages say— 

Upon the pattern of this life 

One thread is dark and one is bright ; 

And one the goal, but many ways. 


— : o 



75 


?rrsr?[?Tt n 

1 1. vidyaam caavidyaam ca yas tad vedobhayam saha 
avidyayaa mrtyum teertvaa vidyayaamrtam 
ashnute. 

:N * m * « 

11. And step by step he climbeth on 
The ladder that leads unto light, 

When ignorance’s night is gone 

And shines the sun of knowledge bright— 

So doth he cross the sea of death 
The distant shore of truth to gain, 

And by the Self he slays the self 
No more in bondage to remain. 

More blest is he the fruit who tastes 
Than lie who seeks its growth to learn 
For when the flame of spirit burns, 

In knowledge, vain, the mind to waste. 

— : o 



76 


d rTiT> 2T ^ TrTT: II 

12. andham tamah pravishanti ye’ sambhootim 
upaasate 

tato bhooya iva te tamo ya u sambhootyaam 
rataah. 

♦ « * « ♦ 

12. This world of waking and of sleep 

In one brief thought to catch were vain, 

As if the ocean vast and deep 
Within a thimble to contain. 

And blind is he who sees the hand 
Of chance in all the things that be, 

Who sees but cannot understand. 

And understanding — cannot see. 

With greater darkness is he fraught 
Who woes with vain and empty speech ; 

For form and formless both is He 
And knowing yet we know Him not. 


: o : — 



77 


^ftTiqi ^ II 

13. anyad evahooh sambhavaad anyad aahur 
asambhavaat 

iti shushruma dheeraanaam ye nas tad vicacakshire, 

* * « • * 


13. Who pure of heart doth offering make 
Unto the Lord, with light and flower, 
And incense sweet, and sandal paste, 
And ancient hymn of holy power : 

He doth to yogic strength attain 
Thrice blest ; but blessed more is he 
Who seeks the formless Lord to gain. 
And dive in the Brahmanic sea. 

For diverse is the fruit they glean 
The form and formless— thus the seers 
Have said ; to nature is one near. 

The other is with power supreme. 


: o 



78 


^ fETJTm ^ I 

r^JTT^fT JTc^' ?TT^cJrTiT3JT55^ II 


14. sambhootim ca vinaasham ca yas tad vedobhayam 
saha 

vinaashena mrtyum teertvaa sambhootyaa amrtam 
ashnute. 


♦ « ♦ 4e ak 


14. The one is dead and soon forgot. 

The ash of fire, the dust of age, 

The other shines and passes not. 

The breath of life, the light of days : 

And on the bark of action flies 
Across the stormy seas of death, 

And in eternal truth abides, 

Bound in the land of Brahman blest. 

Oh ! in this world to act and live, 

Yet with the spirit ever tied. 

As turtle in the river lies 

While in her young her mind is fixed* 


(* The tortoise lays her eggs some distance from the bed 
of the river, but she is constantly thinking about them, and 
it is the motive power of her thought that in some measure 
helps them to hatch.) 



79 


15. hiranmayena paatrena satyasyaapihitam mukham 
, tat tvam pooshan apaavrnu satyadharmaaya 
drshtaye. 

* * * * 

15. 0 ! golden orbed, of shining face, 

0 ! glorious one, remove the veil. 

For fain would I the truth discern 
That shines within thy glittering urn. 

Beyond the fleeting things that fade, 

Bayond the darkness and the shade. 

Reveal that light which ever shines, 

0 ! Lord of truth, 0 ! Lord divine. 



80 


^ STTSTNczr 

^ q^^Tif^T zft 5^^: ?ft 1 1 

16. pooshann ekarshe yama soorya praajaapatya 
vyooha rashmeen samooha lejah. 
yat te roopam kalyaanataman tat te pashyaami yo 
saavasau purushah, So’ham asmi. 

♦ * ♦ ♦ * 

16. O ! lonely Lord of light 

From whom all life doth spring, 

In whose immortal eye 
Resides each living thing. 

Disperse thy silver beams 
Beyond the sea-blue sky. 

That I may see what gleams 
Behind thy curtain bright, 

For in Thee doth reside 
That which in sooth I am ; 

And Thou the ocean art. 

And I a grain of sand. 


— : o : — 



81 


5rftT*T i 

5ft*T ^m: ?tT^ 5f5a> ^iTTIF^f II 

17. vaayur anilam amrtam athedam bhasmaantam 
shareeram 

aum krato smara krtam smara^krato smara krtam 
smara. 

« « ♦ ♦ * 

17. When the light is fading 
Form these mortal eyes. 

And the darkness gathers, 

And the senses fly ; 

When these myriad fancies 
Do dissolving roam, 

And the soul is parting 
From its ancient home — 

When the breath doth^mingle 
With the formless one, 

May I then remember 
All that I have done : 

In the glass of ages 
I may yet discern, 

The good path and the^^noble — 

The path of no return. 


— : o : 



82 


5'T«TT 

^^fTTPiT f^5T?T 1 


18. agne naya supathaa raaye asmaan vishvaani deva 
vayunaani vidvaan. 

yuyodhyasmaj juharaanam eno bhooyishthaam te 
nama-uktim vidhema. 


« 3|C ♦ 4c ♦ 


18. O ! Lord of visage bright 
To Thee we humble pray. 
Upon the path of light 
Show Thou the soul its way. 

O ! Agni lead us on 
Beyond the sinful night, 

Where lies the land of Brahma 
Away from mortal sight ; 

For we are old and tired 
And on Thy grace do stand 
Lead us O ! Lord of fire 
Unto the sunlit land. 


; o 



83 


Introduction to the kena Upanishad 

The kena Upanishad, like the Eesha, takes its 
name from the opening word, ‘kena’ meaning ‘by whon ?’ 
It is also a short Upanishad of four chapters. The first 
two are in the form of a dialogue between the teacher and 
the aspirant, in which the nature of Brahman is ex- 
plained as that which cannot be described, seen, heard, 
or apprehended by the mind or senses. It is that which 
illuminates all minds, and by knowing it immortality 
is attained even in this very life. 

The third and fourth chapters tell a beautiful story 
about Brahman. In a battle between the gods and the 
demons it was the go»is who won. But drunk with vanity 
they ascribed the glory to themselves. Brahman, who 
came to know about this, appeared before them in the 
form of a Spirit to set them right. Intrigued, the gods 
wanted to know who it was. Agni— the fire god, and 
Vayu— the god of the wind, approached the Spirit, one 
after the other, but they had to return baffled, for the 
placed a blade of grass before them which neither Agni 
could burn nor Vayu blow away ! Then the gods peti- 
tioned Indra. their king, to undertake the mission. At 
his approach the Spirit disappeared, and in Its place he 
saw standing before him Uma, the lovely daughter of 
the Himalayas. Uma told him that the Spirit was 
Brahman through whose power alone the gods had 
attained the victory. In the concluding part of the 
book Uma tells Indra about the nature of the eternal 
Brahman. 


— : o : 



84 


iTiTT^TfJT jsftw't 

>3 « 

^rarffor ?f# f^t'THraR »tt^ ffr^if ? t? ^tt m ^arffor i 

^r^Tft'TffT^^ ^J^ ^J ITT IT^^T f^T^T^Tt? 

f?rTI^7q»T?^r?TTTf?T'Jr ^ Tg I 
^^rcTTfJT fJTT^ ?T ^«Tr?T^cg; ^Tirt^ar irfir ?t?3 ^ ^rf^r 

3T>JT, ^tRt:, ^ifcT: ^tf^: II 

Invocation 

aapyaayantu mamaangaani vaak praanash cakshub 
shrotram atho balam indriyaani ca sarvaani. 
sarvam brahmopanishadam maa’ham brahma 
niraakuryaam 

maa maa brahma niraakarot aniraakaranam astii 
aniraakarnam me’stu. 

tad aatmani nirate ya upanishatsu ]dharmaas to 
mayi santu. 

Aum. shaantih, shaantih, shaantih. 

***** 

Give me, O ! Lord, such might 
Of speech, and breath, and sight. 

Of sense, and hearing strong, 

So I may chant Thy songs. 

For all that here doth lie, 

Is unto Brahman tied, 

May He be ever mine 
And I with him entwined. 

Within the self in me 
Shine wisdom that here be : 

Beyond destruction’s reach— 

Peace ! peace ! eternal peace ! 

— : o 



85 


%JT srm: ; sf Rr 

5f^r I %^r^clt ^T=^rJTZTf ^ ^ 

5^Tr^ II 

Section I 

1. keneshitam patati preshitam manah kena praanah 
prathamah praiti yuktah. 
keneshitaam vaacam imaam vadanti. cakshuh 
shrotram ka u devo yunakti. 

* * * * * 

1. This mind by whose commandment bound 
Its objects knows ’ From whom this life 
Doth issue forth? From whom do rise 
These worbs ? From whom these sights and 
sounds ? 


— : o : — 

5rm?ir STn^r; i ^tt: sf 

C 

2. shrotrasya shrotram manaso mano yad vaaco ha 
vaacam sa u praanasya praanah 
cakshushash cakshur atimucaya dheeraah, prety 
aasmaal lokaat amrtaa bhavanti. 

« « « ♦ « 

2. Who knows the light beyond these shades 
The source which hath these senses wrought — 
Sight, hearing, speech, and breath, and thought ; 
He reaches that Immortal Gate. 

— : o 



86 


O •S 

^ f^^TJfVrfr I 

3. na tatra cakshur gacchati na vaag gacchati no 
manah 

na vidmo na vijaaneemo yathaitad anushishyaat. 
* « * * * 

3. Mind reaches not there, nor doth sight. 

And speech knows not its silent bliss ; 

That which beyond all knowing is 
What words its glory can describe ? 

— : o : — 

?f^T IT IT 5iTT=^^r5T^ 1 1 

4. anyad eva tad viditaad atho aviditaad adhi 
iti shushruma poorveshaam ye nas tad 
vyaacacakshire. 

* « « * ♦ 

4. Past finite objects of this world. 

Beyond the known and the unknown 
Is its divine and distant home. 

Thus from the sages have we heard. 


— : o : — 



87 


^^c^fsrfe irf^?5<TTH^ n 
^-^^m 5T JT?ft I 

c# f^fe ?Tf^?5T?r^ II 
zT^TT^crr ?T q^crf^ r^ q^zrf^ i 

^ o 

zr=E^t#nT ^ siT’iftr^ ^JT ssft^fJT? ^T^JT I 

" C O -N 

c^ r^fe 1 1 

5rT’3T?T JT sur^fcT iT^ STTOT: srqtq^ I 

N 

JTfe^^qra^ II 

5-9. yad vaacaa nabhyuditam yena vaag abhyudyate 
tad eva brahma tvam viddhi nedam yad idam 
upaasate. 

yan manasaa na manute yenaahur mano matam 
tad eva brahma tvam viddhi nedam yad idam 
upaasate. 

yac cakshushaa na pashyati yena cakshoomshi 
pashyaii 

ted eva brahma tvam viddhi nedam yad idam 
upaasate. 

yac cchrotrena na shrunoti yena shrotram idam 
shrutam 

tad eva brahma tvam viddhi nedam yad idam 
upaasate. 

yat praanena praaniti yena praanah praneeyate 
ted eva brahma tvam viddhi nedam yad idam 
upaasate. 

♦ He « 4t ♦ 

5-9. Beyond all speech 
Who words did wrought, 

By mind not reached 



88 


The fount of thought — 
eyes unseen 
The seed of sight ; 
Unheard, where gleams 
All hearing’s might ; 
That Brahman know 
Of breath the life. 

Not gods abored 
That pass and die. 


— : o : — 


irf? car %c«t 

Section 2 

1, yadi manyase suvedeti dabhram evaapi noonam 
tvam vettha brahmano roopam. 
yadasya tvam yadasya deveshu atha nu meemaam- 
syam eva te, manye viditam. 


♦ ♦ • ♦ ♦ 


1. Who Brahman seeks within this home 
Of passing fancies— he is blind : 

Yet striving hard he soon doth find 
And loud exclaims ‘Lo ! I have known !’ 


— : o : 



89 


^ =5r I 

ift cT? jft JT =^ II 

2. naaham manye suvedeti no na vedeti veda ca 
yo nas tad veda tad veda no na vedeti veda ca. 

♦ « 4( ♦ 4e 

2. One knows Him, yet he knows not Him, 

For in these worlds Him none can trace. 

He only knows who sees His face 

In the Self’s glow that shines within. 

— : o : — 


r^3rT?r^T f^^rTcTJTf^SITJT^TiT II 

3. yasyaamatam tasya matam matam yasya 
na veda sah 

avijnaatam vijaanataam vijnaatam avijaanataam. 
« « « * « 

3. Who knows Him far from wisdom’s reach 
He knows ; for wisdom knows Him not : 

Who sees His light beyond all thought, 

He sees ; the other vainly seeks. 


— : o : — 



90 


^TTc^JTT f^?rqT II 

c ■^ 

4. pratibodha-viditam matam amrtatvam hi vindate 
aatmanaa vindate veeryam vidyayaa vindate 
amrtam. 

♦ « « 4c ♦ 

4. The lamp of bliss for him doth burn 
Who sees the Self in all that is ; 

For strength that knows no fear is his. 

And his the goal of no return. 

— : o : — 


5. iha ced avedeed atha satyam asti na ced ihaavedin 
mahatee vinashiih 

bhooteshu bhooteshu vicintya dheeraah pretyaa- 
smaal lokaad amrataa bhavanti. 

4c * 4c * 4c 

5. Who Him hath known e’en ie this life, 

Discerning Him in every soul, 

He hath achieved the destined goal— 

The other is to suffering tied. 


— : o : 



91 


?rq‘ftq'f^ I ^ sqi^^T^R 

^ 5rT|4^^, 5it4r^ 

f^firsf JT^ffTfer n 


Section 3 

1-3. brahma ha devebhyo vijigye, tasya ha brahmano 
vijaye devaa amaheeyanta, ta aikshantaasmaakam 
evaayam vijago’ smaakam evaayam mahimaa iti. 
tadd haishaam vijajnau, tebhyo ha praadur 
babhoova, tan na vyajaanata kim idam yaksham 
iti. 

te’gnim abruvan, jaata-veda etad vijaaneehi kim. 
etad yaksham iti, tatheti. 

♦ * ♦ * * 

1-3. Over the demons 

Brahman achieved 
The gods to please, 

A victory. 

The gods did deem 
The triumph their own, 

Which Brahman knowing 
To them did flee. 

Him they knew not, 

The Spirit strange 

,To them who came, 

Whom none did see — 

Then did the gods 
To Angi say, 

‘All-knower, pray, 

Find who this be !' 

— : o : — 



92 


^srra^^r ^T 5R^>T?jftfcr i 

f«f> 5ft?Tf»TcZT'ft?^l^ ^?T zrf?? lfq5irTf»T% II 

5r|r^, 

^3r%?T, ^ 

JT^cT^f zT^rfirr^ II 

4-6. tad abhyadravat, tam abhyavadat ko’ seeti, agnir 
vaa aham asmi ity abraveet, jaata-vedaa aham 
asmi iti. 

tasmims tvayi kim veeryam iti, apeedam sarvam 
daheyam yad idam prthivyaam iti. 
tasmai trnam nidadhau etad daha iti, tad upapre- 
yaaya sarva-javena, tan na shashaaka dagdhum, 
sa tata eva nivavrte, naitad ashakam vijnaatum 
yad etad yaksham iti. 

♦ ♦ « ♦ ♦ 

4-6 Then Brahman asked — 

To whom he hied — 

O ! Creature wise 
What power is thine ? 

Lo ! I know all, 

And all I burn 
That to me turns, 

Such strength is mine !’ 

Then Brahman placed 
A blade of grass, 

And said, ‘Destroy 
This-holy sage ! 


; o : — 



93 


And Agni rose 
And scorched and flamed, 
But could not maim 
That tiny blade. 

And bowed with shame 
Did he turn back, 

And said, ‘Alack ! 

I found nim not ! ’ 


— : o 


JTsrfnflr, n 

F% 'TfqsiTTflTrcr !► 

7-10. atha vaayum abruvan, vaayav etad vijaaneehi kim 
etad yaksham iti, tatheti. 

tad abhyadravat, tarn abhyavadat ko ‘seeti, vaayur 
vaa aham asmeety abraveen maatarishvaa aham 
asmeeti. 

tasmims tvayi kim veeryam iti apeedam sarvam 
aadadeeyam yad idam prthivyaam iti. 
ta’smai trnam nidadhau etad aadatsveti, tad 
upapreyaaya sarva-javena, tan na shashaakaada- 
atum, sa tata eva nivavrte, naitad ashakam 
vijnaatum yad etad yaksham iti. 


* 




♦ 



94 


7-10. Unto the Wind 

The gods did say, 

'Find out, we pray 
This Spirit vast.’ 

Asked Brahman then — 
when He him spied — 
'What strength resides 
In thee O ! Wind ? ’ 

He answer made, 

'O ! Spirit know. 

My breath can blow 
All that here lies.’ 

Then Brahman placed 
Of grass a blade 
And said, ‘O ! sage 
Remove thou this !' 

And Vayu blew, 

And puffed and strained. 
But all in vain, 

The blade to shift ! 

And bowing low 
He made reply : 

‘This Spirit wise 
I could not win !’ 


— : o : — 



95 


ir5TF»T%, 

^T^fer, cT^JTT^ fcTTt?^ It 

?T cTf^JTf^^T^T^ ff^zrmsrJTTiT 

ItT^r^li, ^f ZT5TfjT% II 

11-12. athendram abriivan, maghavan, etad vijaaneeki 
etad 

yaksham iti, tatheti, tad abhyadravat ; tasmaat 
tirocfeihe. 

sa tasminn evaakaashe striyam aajagaama bahii- 
shobhamaanaam umaam haimavateem taam 
hovaaca kim etad yaksham iti. 

He He ♦ 4c * 

11-12. Then did the prince 
Of gods embark, 

Upon that task — 

The mighty Indra : 

And as he neared, 

From forth his view 
The Spirit flew 
Light as a dove : 

And there he saw 
Uma-the fair— 

Of Himalaya 
Daughter beloved. 

Unto her then the prince did say 

‘O ! lady of divine attire 
Beyond the reach of wind and fire, 

Whose from pray, have we seen this day ?' 

— : o 



96 


?TT 

1^ fcT^i^^n: ^"fcTii 

Section 4 

1. saa brahmeti hovaaca, brahmano vaa etad vijaye 
maheeyadhvam iti, tato haiva vidaamcakaara 
brahma iti. 

♦ * ♦ * ♦ 

1. 'Tis Brahman, by whose grace benign 
You victory won*of life the glow ; * 

Thus Uma spoke ; and Indra did know 
‘Twas God that he had sought to find. 

— : o 

11 

% tasmaad vaa ete devaa atitaraamivaanyaan devaan 
yad agnir vaayur indrah, te hy enan nedishtham 
pasprshuh, te hy enat prathamo vidaamcakaara 
brahmeti. 

* • • « * 

2. So o’er the other gods, the three — 

Agni, and Vayu and Indra, reign ; 

For nearest to the Spirit they came, 

And in Him first did Brahman see. 

— : o 



97 


«T^ar^f ^ sT^rift 

3. tasraaad vaa indro ‘titaraamivaanyaan devaan, sa 
hy enan nedishtham pasparsha, sa hy enat 
pralhamo vibaamcakaara brahmeti. 

4: }|s « * 

3. And mighty Indra yet blessed more, 

Who did the spirit soonest meet, 

And in Him first did Brahman greet — 

The guardian of the distant shore. 

— : o 

4. tasyaisha aadesho yad etad vidyuto vyadyutadaa 
iteen nyameemishadaa, ity adhidaivatam. 

♦ • ♦ ♦ ♦ 


4. Lo ! now He is, and now is not. 

Swift as a shaft of lightning strikes. 
Brief as the wink of dreamy eyes. 

And all the world with Him is fraught. 


o 



98 


^^Tx^^m II 

5. athaadhyaatmam, yadetat gacchateeva ca manah 
anena caitad upasmaraty abheekshnam samkalpah. 

§ ♦ ♦ ♦ ♦ 

5. And in the Self He dwells— the source 
Of thought, and fancy, feeling, bliss ; 

Through Him the mind knows all that is, 

And things remembered and forgot. 

— : o 

^ 3 ^ ;TTJT ^5^?rfiT^fTlPEF^5?T, ^ ^ 

6. tadd he tad-vanam naama, tad-vanam ity upaasi- 
tavyam, sa ya etad evam vedaabhi hainam sarvaani 
bhootaani samvaanchanti. 

* « * « * 

6 . The one Light of these myriad minds. 

On whom all life doth threaded lie, 

Towards which all creation flies. 

And all who love do seek to find. 


o : — 



99 


>3 

7. upanishadam bho broohi—iti, uktaa upanishat, 
braahmeem vaa va ta upanishadam abrooma, iti. 

« ♦ ♦ ♦ 

7. Mark ye ! there nothing more remains 
To him who Brahman findeth so, 

Known is all that there was to know, 

And gained all that which could be gained. 

— : 0 •— 

?lc2T»TT?T^?r*T II 

8. tasyaitapo-dama-karnieti pratishthaa, vedaah 
sarvaangaani, satyam aayatanam. 

* i|e ♦ ♦ 

8. Restraint, austerity, and work. 

Its place of rest ; the Veda its limbs, 

And truth the home it dwelleth in— 

That knowledge which the wise do search. 


0 : — 



100 


9. yo vaa elaam evam vedaapahatya paapmaanam 
ante svarge loke jyeye pratitishthati, pratitishthati. 

• ♦ -i: * * 

9. This secret knowledge who hath learnt 
He sin doth slay, and firmly tied 
To Brahman — freed from death and life — 

He goeth, never to return. 


— : o 



101 


Introduction to Shvetaashvatara Upanishad. 

This is a short upanishad of one hundred and 
thirteen verses, divided into six chapters. It gets its name 
from the Rishi of this name, Shvetaashvatara - Shveta 
(pure) Ashva (senses), that is the sage of controlled 
senses, who is said to have taught it to his disciples. The 
Upanishad is unique because, like the Bhagawad Geeta, 
it embodies the various shades of philosophy — dualism, 
non-dualism, qualified non-dualism, and Saankhya — 
and synthesizes their diverse views. Running through it 
is a strain of devotion, and equally well does it empha- 
size knowledge. 

What is the cause of the universe ? the Upanishad 
inquires. Is it Brahman ? Or such fickle things as chance, 
nature, necessity, and the elements ? None of these can 
be said to be the cause. Indeed it is not by reason that 
the cause can be discovered, but by the science of Yoga. 
The cause of bondage is that one thinks the salf is diffe- 
rent from its Controller. The Lord appears both as 
Ishvara and the soul, but Brahman is different from 
both of them. When the aspirant knows the Lord all 
fetters fall, and all misery is at an end, and he gains the 
bliss of Brahman. As oil exists in sesame seeds, butter 
in milk, water in the river, or fire in the wood — so does 
Atman in the self. 

In the second chapter we are told how to practise 
concentration and the other disciplines of Yoga. When 
the aspirant beholds Brahman by practising these disci- 
plines he is emancipated. 

The third chapter describes Brahman as the Lord 
who creates the universe, rules over it, and takes it back 
into Himself. The nature of the Lord is described. 



102 


The fourth chapter which gives a description of 
prakriti conditioned by the three gunas, has an element 
of Saankhya philosophy in it. So long as the individual 
self thinks itself different from the Supreme Self it 
suffers, but when it realizes its sameness it attains eternal 
bliss. Brahman is pure Being, but because of maayaa 
it projects itself into the universe. In reality there is 
nothing removed from Brahman and it pervades every- 
thing. Therefore when a man realizes his oneness with 
Brahman he attains eternal peace. 

In the fifth chapter the nature of the Lord and 
the procese of Creation are described. In the beginning 
of a cycle Brahman projects himself by his power of 
maayaa as prakriti. From this bodies, minds, senses, and 
souls are brought together and fashioned as men aeeord- 
ing to their deeds in the past eyele. At the end of the 
cycle all these again merge into Prakriti. But it is the 
Supreme Lord who controls all things— Prakriti, gunas, 
bodies, and souls. The jeeva or soul is not different from 
the Lord but only identifies itself with its body for a 
while. When it realizes its true identity with the Lord 
it is emancipated. The Supreme Lord who is the cause 
of all creation can be known by the pure in heart. 

In the sixth chapter it is again emphasised that 
only by worshipping the Lord, who is eternal and 
immortal, the embodiment of consciousness, and the 
protector of the universe, man can attain liberation. 

The Svetaashvatara ranks high amongst the Upani- 
shads, and has been commented on by leading scholars 
ike Shankaraachaarya, Naaraayana, and Vijnaana. 


— ; O : — 



103 


^’JTTTRfJT II 

>T?’ ^5t: q^zlTTI^PiT^TSI^r: 1 

r?4T?:iT?5»ss^T ?r?^T?T^PiT5q$r»T JT^T5 II 

I fft ^JTq>r i i 

#5rf?2r I ITT I II 

Invocation 

Poornamadah poornamidam poornaat poornam 
udacyate 

poornasya poornam aadaaya poornam evaavashi- 
shyate- 

bhadram karnobhih shrnuyaam devaah bhadram 
pashyemaa kshabhir yajatraah 
sthirai rangestu ‘shtuvaa sastanoo bhivarya shem 
devhitam yadaayuh 

sah naavavatu. sah nau bhunuktu. sah veeryam 
karvaavahai. 

tejasvi naavdhee tamaslu. maa vidveeshaa vahai. 

♦ ♦ * * * 

From forth the fullness take the full, 

And yet the full is left behined ; 

For this is full, and that is full. 

And in the full we fullness find. 

h|ay we, o ! holy ones. 

See that which pure doth lie. 

And hear the praises sung 
In sacred hymns that rise. 

Upon the sea of time 
May we with pleasure ply 



104 


This ship of life assigned. 

And when the hour comes nigh 

Upon the altar place 
In thankfulness our might. 

As earth returns the rays 
Of sun, when nears the night. 

May Thou our Saviour be 
O ! Brahman, Thou our guide — 
The breath of life ; the seed 
Of all that lives and dies. 

May we with vigour strive 
To reach the Source Divine ; 
May from us hatred fly. 

And wisdom ever shine ! 



105 


f f ?r: ?Jr srrcTr 

sflcfiir %fr =^ ^rJ^srf^^sT 1 

%?r 

^^Tirl 5iT?T?STl»T II 

Chapter One 

1. brahmavaadino vadanti : 

kim kaaranam brahma, kutah sma jaataa, 

jeevaama kena, 

kva ca sampratishthaah, 

adhishthitaah kena sukhetareshu vartaamahe 

brahma-vido vyavasthaam. 

4 ♦ 4t 41 

1. Of all that doth exist what is the final cause ? 

Thus do the wise ones ask, who do the Vedas 
seek— 

Brahman, or something else ? Whence all that’s 
here once was ? 

Where doth it end at last ? From where rose joy 
and grieft ? 

— : o : — 

^T^r: 

qrtfJT: 1 

2. kaalah savabhaavo niyatir yadrcchaa bhootaani 
yonih purusa iti cintyaa. 

samyoga esham na tvaatma-bhaavaad aatmaapy 

aneeshah sukha-duh-kha-hetoh. 

* ♦ ♦ ♦ ♦ 

2. Not from chance, law, or time, or nature did it 
rise, 

Or energy, or thought ; for they are, born and pass — 
Not from the changeful self, which as the knower 
tied 

To happiness and sorrow, is e’er in bondage cast. 

— : o : — 



106 


^ «?TTJTJTtm5*T^T 

?^5’iTf^»rErTJT 
ir: ^rffT 

^RTc>T3^^2Tf€T%c3e2r^: 

3. te dhyaana-yogaanugataa apashyan devaatma- 
shaktim sva-gunair nigoodhaam 
yah kaaranaani nikhilaani taani kaataatma- 
yuktaany adhitishthaty ekah. 

♦ « ♦ 4e ♦ 

3. Immersed in meditaition the seers of old did find 
Within these forms the Spirit, from which all did 
unfold — 

Of mankind the redeemer, the light within the 
mind, 

The ruler of all causes, from time unto the soul. 

— : o : -- 

4. tarn eka-nemim trvrtam shodashaantam 
shataardhaaram vimshati pratyaraabhih 
ashtakaih shadbhih vishva-roopaika-paasham tri- 
maarga-bhedam dvini-mittaika-moham. 

***** 

4. A moving wheel with felly one, and triple t>Tes, 
Five dozen ends, and fifty spokes ; six sets of 
eight — 

Of counter-spokes a score, and rope of vast desire. 
Three paths, and one delusion, of good and evil 
made. 


— : o : — 



107 


cr?gr5rT®i>fjT r^rir i 

q^q^f q^|:^Tq%qt 

q^Ttn:?t q^qqfqqtq: ii 

5. panca-sroto ‘mbum panca-yony ugra-vakraam 
panca-praanormim panca-buddhyaadi-moolaam 
pancaavartaam panca-duhkhaugha-veggaam panca- 
shad-bhedaam panca-parvaam adheemah. 

« 4s ♦ * ♦ 

5. A river in which waters of five streams doth pour. 
Whose waves the five pranas are, and source the 
senses five. 

Whose fivefold eddies fierce the soul doth captive 
hold, 

And fivefold pains from which do fifty sufferings 
rise. 

— : o : — 

^qqicqiq q'fT^R qc^r ii 

6. sarvaajeeve sarva-samsthe brhante asmin hamso- 
bhraamyate brahma cakre. 

prthag aatmaanam preritaaram ca matvaa jushtas. 
tatas tenaamrtatvam eti. 

* * * ♦ ♦ 

6. Bound to this wheel of Brahman the pilgrim soul 
doth spin, 

Whirled through the maze of living, with igno- 
rance beset. 

And musing that the mover and he are beings 
twin — 

Till with His grace united, immortal he doth rest.. 

— : o 



108 


^5TT ^cTTt: zflffT^r^: II 

7. udgeetam etat paramam tu brahma tasmims trayam 
supratishthaaksharam ca. 

atraantaram brahma- vido ‘viditvaa leenaa brah- 
mani tat-paraa yoni-muktaah. 

♦ ♦ ♦ * * 

7. Beyond this universe the light of Brahman shines, 
The dazzling flame of brightness, from all hues 
variant free, 

Support of all that breathes, whom death can never 
find, 

Which knowing is the seeker from all life's bonds 
released. 

— : o : — 

^Tc^r ^q-’5=5Jr§ ii 

8. samyuktam etat ksharam aksharam ca 
vyaktaavyaktam bharate vishvam eeshah. 
aneeshas caatmaa badhyate bhoktr-bhaavaat 
jnaatvaa devam mucyate sarva-paashaih. 

* * * 

8. And all that dies and passes, and all that here doth 
rise, 

Of matter gross and subtle, is in the Lord contained. 
The self that Him doth know not to pleasures vain 
is tied, 

And when Him knows, no longer in bondage doth 
remain. 

— : o : — 



109 


•*Tt^cT^>zrT«T5f^T II 
?r?T?fT?wic»n 

9. jnaajnau dvaav ajaav eeshaneeshaav ajaahy ekaa 
bhoktr-bhogyaartha-yuktaa 

, anantash caatmaa vishva-roopo hy akartaa trayam 
yadaa vindate brahmam etat. 

♦ * ♦ * * 

9. The knower and the known, unborn do they here 
dwell. 

The Master and the bondman, and who them doth 
unite, 

Who knows the three as Brahmah, infinite is his self,. 
For action he hath ended, and as the world is wide. 

— : o : — 

5T71riTrHT5ft^^ : I 

10. ksharam pradhaanam amrtaaksharam harah 
ksharaatmaanaav eeshate deva ekah 
tasyaabhidhyaanaad yojanaat tattva-bhaavaad 
bhooyash caante vishvamaayaa-nivrttih. 

4: 4c * * 

% 

10. For this doth pass and perish, but that immortali is,. 
The Ruler of these bodies, the Dweller of these 
souls— 

And unto riim united is found eternal bliss. 
Destroyed is all illusion, uncovered is the goal. 

— : o : — 



110 


#^5ff»T^c55r^Tf^: I 

?fTC^q>T»T: II 

11. jnaatvaa devam sarvapaashaapahaanih ksheenaih 
kleshair janma-mrtyu-prahaanih 
tasyaabhidhyaanaat trtceyam deha-bhede 
vishvaishvaryam kevala aapta-kaamah. 

« * * He* « 

11. And with His shining brilliance all ignorance 
forsaken 

No more the soul doth flounder, through brith 
and bitter death— 

When deep in meditation. Him, mind hath prisoner 
taken, 

Know one without a second. He Lord of all doth 
rest. 

“ : o : — 

fTT^: ff II 

II 

12. etad jneyam nityam evaatmasamstham naatah 
param veditavyam hi kincit 

bhoktaa bhogyam preritaaram ca matvaa sarvam 
. proktam tri-vidham brahmam etat. 

« « ♦ ♦ ♦ 


12* Within the Self as seed this fragrance ever dwells. 
Beyond which wisdom pauses for nothing it can 
see — 

In a flash disclosed is, the threefold truth eternal, 
Enjoyer and enjoyed, and that by which they be. 

— : o : — 



Ill 


^ f?r^jn5r: i 

13. vahner yathaa yoni-gatasya moortih na drshyate 
naiva ca linga-naashah. 

sa bhooya eve‘ndhana-yoni-grhyah tad vo‘bhayaro 
vai pranavena dehe. 

4b « « * ♦ 

13. As when the firestick striketh the livid flame doth 
spring, 

And yet before and after in it does sleeping lie — 
So doth the chant eternal the vision blissful bring, 
And that for once revealed is, which ever did 
abide. 

o : — 

c\ 

14. sva deham aranim krtvaa pranavam co‘ttaraaranim 
dhyaana-nirmathanaabhyaasaat devam pashyen 
nigoodhavat. 

« « ♦ ♦ * 

14. So thou the fire shouldst kindle with mind to 
calmness bidden 

The body as the one stick, with pranava* made 
the twain ; 

And seek the Lord immortal who therein lieth 
hidden. 

Who in all souls and bodies hath ever sleeping 
lain. 


* The symbol Aum (or Om). See Glossary 



112 


^rfqr^T'T: i 

O /- >0 

q^mcmscJTfiT ^T^rT^rlsiq^iTr^ a 

^T^omfcT^iTic^rr^ ^Tfqf?:^Trtr^i{ 

?TTclTr^^T^qt*T^ 1 1 

15. tileshu tailam dadbineeva sarpir aapas sroiassu 
araneeshu caagnih. 

evam aatmaatmani grhyate’sau salyenainam 
tapasaa yo‘ nupashyati. 

16. sarvavyaapinam aatmaanam ksheere sarpir 
ivaarpitam aatma-vidyaa-tapo-moolam tad 
brahmopanishat param, tad brahmopanishat 
param. 

* 4: * 

15-16. As oil in seeds of sesame ; from curd as butter 
churned— 

In spring as water runneth, and in the wood the 
fire— 

So in the soul the Self lives, whoso unto it turns, 
One with the Brahman is he, and hath all he 
desires. 


— : o :— 



113 


53:3rT^: 5r«T*f M: I 

Tfqczyy jqEzyy^^^ II 

5^> JTJT^fT I 

pjf^y^T ii 

q;5[3T^ft Hq-iTI f^^py | 

5^*^ JT^T 5^^ f^rqi 

f^STT fsrsT^ZT f^qf^^: I 

fk 

^rf^'j: qr^Gif^: ii 

5^ ^sjy-' ^jftr^rq^fTtqT ^5 q«^q i 

qrJT^?:q 5 ^T ?ri ^ ^rrrnfjT fq^qTf^r ^fsr: 
qrfTJTJT^rTf^iT®^^ i 

^ftjft JT^Tf<TK=5q^ ^^^T^syyq^ ;y^: ii 
sre^^T W^ ^sjyfy 
frqq^ q ^ i^f TTf^qq; ii 


Chapter Two 

1-7. yiinjaaiiah prathamam manas taltvaaya savitaa 

dhiyah agner jyotir nicaayya prthivyaa adhyaabharat. 
yiiktena manasaa vayam devasya savituh save 
suvargeyaaya shaktyaa. 

yiiktvaaya maaasaa devaaii suvaryato dhiyaa 
divam brhaj jyotih karishyatas savitaa prasuvaati 
taan 

yujijate inana uta yunjate dhiyo vipraa viprasya 
brhato vipashcitah 

vi hotraa dadhe vayunaavid eka in mahee devasya 
savituh parishiutih. 

yuje vaain brahma poorvyam namobhir vishloka 
etu pathy eva sooreh 



114 


shrnvantu vishve amrtasya putraa aa ye dhaamaani 
divyaani tasthub. 

agDir yatraabhimathyate vaayur yatraadhirudhyate 
somo yatraatiricyate tatra samjaayate manah. 
savitraa prasavena jusheta brahma poorvyam tatra 
yonim krnavase na hi te poortam akshipat. 

• « * ♦ ♦ 

1-7. O ! Savitr mighty Soul, 

From matter thou didst fly, 

With mind and sense controlled, 

The Light within the light. 

Blest by Thee shall we gain, 

The distant shore of bliss 
Where evill lieth slain, 

O ! Soul of life, Savitr ! 

Unto the heavens raise 
Of thought a ladder high. 

That there may shine a blaze 
Where peace doth ever lie ; 

And of these millions, few, 

Indeed do rise and soar. 

With mind and sense subdued. 

Unrest in calmness poured. 

O ! hearken sons of bliss — 

* Yours is the glorious land. 

Where one all tumult is. 

Lit by the light of Brahma : 

And in His bosom rest 
All those who weary be. 



115 


As clouds upon some crest. 

Or billows on the sea.’ 

Where wisdom’s fire doth rise 
-Quiet as a candle flame. 

On action’s path who plies 
Without a thought for gain : 

There is indeed the mind 
In all its glory born. 

When sloth it doth not bind 
Nor clamness doth it scorn — 

Beneath the festering weeds 
The blossom seek and find. 
The good and evil seeds 
Of birth destroy and grind : 

And reach the blissful shore 
Ooncealed by darkening mist. 
To flounder nevermore 
Blest by the Lord Savitr. 


: o : — 



116 


^zTR^Tffr II 


8. trirunnatam sthaapya samam shareeram 
hrdeendriyaani manashaa samniveshya. 
brahmodupena pratareta vidvaan srotaamsi 
sarvaani bhayaavahaani. 


3|e * ♦ ♦ 4c 


8. Head, chest, and throat, unbending, and body 
straight and firm, 

The knower sits in silence, to contemplation tied ; 
His wandering mind and senses within the heart 
sojourn, 

And on life’s fearful ocean on Brahman’s raft he 
flies. 


— : o : — 



117 


5imT?T 

feR »TJft mT?r^Tsrir^: ii 

praanaan prapeedyeha samyukta-ceshtah kshine 
praane naasikayo’ cchvaseeta 
dushtaashva-yuktam iva vaaham enam vidvaan 
mano dhaarayetaa pramattah. 


ak « ♦ « « 


9. Free from the snare of evil, and unto goodness 
joined, 

The inward breath and outward, he hath with 
calm restrained 

And straight the mind he winneth, as reins that 
horses bind, 

Who neigh, and snort, and struggle, and buck, 
but all in vain. 


— : o 



118 


JT 5 

5^T^^T^Tdm’^ si^ftsr^ II 

10. same shucau sharkaraa-vahni-vaalurkaa-vivarjite 
shabda-jataashrayaa dibhih. 
mano’ nukoole na lu cakshu peedane guhaa- 
nivaataashrayane prayo-jayet. 

* « « * « 

10. Within some hidden hollow, far from the weltering 
crowd, 

Which wind, and dust, and dampness, and fire, do 
not assail. 

There let him sit in silence, in meditation bowed. 
His eyes where Nature gambols upon the peaceful 
glade. 

— : 0 •— 



119 


o > 

i^^rrrfT ^qrR jt: 

ifljr n 

II. neehaara-dhoomaarkaanilaanalaanaam khadyota- 
vidyut-sphatika-shasheenaam. 
etaani roopaani purassaraani brahmany 
abhivyaktikaraani yoge. 

• ♦ ♦ • * 

11. And snow and smoke come gliding, and crystal, 
fire, and wind, 

And flash of livid lightning, and]'sun,"and silvery 
moon, 

And fireflies in^the darkness like lanterns lightly 
dancing, 

And then the toiler knoweth the journey’s end is 
soon. 


— : 0 



120 


q fl^q ^t^TT q ?T fcj; 
JTT'cT^q qW^qqq m 


12. prthvyapyatejo’ nilakhe samutthite pancaatmake 
yoga-gune pravrte. 

na tasya rogo na jaraa na mrtyuh praaptasya 
yogaagni-mayam shareeram. 


If * Hf * il( 


12. Within the sacred fire, of yoga, his body given, 

He shines with dazzling brilliance, his visage all 
aflame, 

By age he is not vanquished, nor by disease is 
driven. 

And armed with fivefold, knowledge, him death 
can never maim. 


— : 0 



121 


zftn’JT^r^ 5r«T*if I 

c 

13. laghutvam aarogyam alolupatvam varna-prasaadam 
svara-sau-shlhavam ca. 

gandhash shubho mootra-pureesham alpam yoga- 
pravrttim pratha-maam vadanti. 

***** 

13. Lo ! as the door he enters he light of weight 
becometh, 

And strength his body knoweth, with calm his 
mind imbued, 

And fair of hue his skin is, and sweet all that he 
saith, 

And pleasing is his odour, and scant what he 
exudes. 


— : 0 



122 


CRT I 


14. yathaiva bimbam mrdayo’ paliptam tejomayam 
bhraajate tat sudhaantam. 
tad vaatmatattvam prasameekshya dehee ekah 
krtaartho bhavate vita-shokah. 


♦ ♦ ♦ ♦ * 

14. As when the mirror’s surface of all dust polished be> 
And sparkles in the sunlight ; so is the toiling 
soul— 

When the real Self it knoweth from sorrow’tis set 
free, 

And the one truth discerning heath reached the 
promised goal. 


— : 0 : 



123 


SR5^ I 

?rir sTj ^ 

w\^i ^m: I 

15. yadaatma-tattvena tu brahma-tattvam 
deepopamene’ha yuktah prapashyet. 
ajam dhruvam sarva-tattvair vishuddham jnaatvaa 
devam mucyate sarva-paashaih. 

* * * * • 

15, And in him fast there burneth for ever Atman’s, 
lamp, 

Lit by the flame of Brahman, eternal and divine ; 
When unborn Him he knoweth, freed from 
Creation’s fangs, 

All sin he hath forsaken, and with His glory 
shines. 


: 0 



124 


1 5rm: 

sr^rr^^cTKSfcf 1 


16. esha ha devah pradisho’ nu sarvaah poorvo hi 
jaatah sa u garbhe antah. 
saeva jaatah sajanishyatnaanah pratyan janaams 
tishthati sarvato mukhah. 


« * * ♦ ♦ 


16. The universe His throne is, and all life is His womb, 
Within all souls He reigneth, on every side His 
glance ; 

And from Him all doth follow, and comes unto 
Him soon, 

And in Him all creation doth ever rest and dance. 


: 0 



125 


>a 

^ ?Tt 

?Tift II 

17. yo devo ‘gnau yo’psu yo vishvam bhuvanam 
aavivesha, 

ya oshadheeshu yo vanaspatishu tasmai devaaya 
namo namah. 

« * * ♦ ♦ 

17. All hail to Thee 0 ! Spirit, who in the water art, 
Hid in the flames that sparkle, behind the living 

veil, 

Of trees and plants the life blood, the knower of 
all hearts, 

0 ! Lord of beings, eternal, hail unto Thee thrice 
hail ! 

— : 0 : — 



126 


2T 

JT ^ 

JT ^^f?cr II 

Chapter Three 

1. ya eko jaalavaan eeshata eeshaneebhih sarvaan 
lokaan eeshata eeshaneebhih, 
ya evaika udbhave Sambhave ca, ya etad vidur 

amrtaas te bhavanti. 

* * * * 

1. When these worlds rise and lie dissolved, He is 
the One, 

The Hand that pulls life’s strings, the Lord of 
space ahd sea. 

And Maya’s prince is He from whom these forms 
did come, 

Know thou bewildered pilgrim, and immortal be ! 
^sft ^ fs^'V^IT^T 

nl'Tr: ii 

6 O 

2. eko hi rudro na dviteeyaaya tasthur ya imaan 
lokaan eeshata eeshaneebhih. 

pratyan janaan tishthati sancukocaanta-kaale 
samsrjya vishvaa bhuvanaani gopaah. 

♦ * * ♦ ♦ 

2. Destroyer and preserver, who doth these lives 
mantain, 

The One without a second, the Dweller of all souls. 
From Him these worlds have risen and sink in 
Him again, 

Know Him asRudra O ! mortals— of all that is the 
goal. 



127 


^ srTfViTT «riTf?T rr^: II 

3. vishvatash cakshur uta vishvato miikho vishvato 
baahur uta vishvataspaat. 

sam baahubhyaam dhamati sampatarair dyaavaa- 
bhoomee janayan deva ekah. 

* ♦ ♦ * ♦ 

3. Of heaven and earth the Maker, One is He, yet 
He owns 

The eyes and hands and faces and feet of those 
that toil, 

And with His grace He quickens, the seen as by 
Him sown, 

And so one fain becometh as is the nursing soil. 

— : o : — 

4. yo devaanaam prabhavash codbhavash ca 
vishvaadhipo rudro maharshih. 
hiranya-garbham janayaamaasa poorvam sa no 

buddhyaa shubharyaa samyunaktu. 

^ ^ * 

4. May Thou of gods the Maker, the cosmic Soul 
unseen, : 

The Source of life that rises, the Fount of all 
that/ades, 

The Stream of bliss eternal, the Heart of love 
supreme. 

With noble thoughts endow us, O! Lord of sun 
and shade. 


— : o : — 



128 


m ^ ^ ter ^?T^€r>^is:TrtT^ir5r^ i 

' c\ 

fr^^5^T 5r?^iTirT rnr^^rf^Tr^^i^TsiftF^ n 

^Tifir^j' Orte?^ 

tef Frte m f^^r't: jw n 

5-6. yaa te rudra shivaa tanoor aghoraapaapakaashinee 
tayaa nas tanuvaa shantamayaa girishantaa- 
bhicaakashihi. 

yaam ishum girishanta haste bibharshy astave 
shivaam giritra taam kuru maa hinaseeh purusham 
jagat. 

4( ♦ ^ 4c 

5-6. O ! Rudra who didst reveal 
The Veda without compeer, 

Thy blissful from which heals 
All sorrows and all fears ; 

With the swift dart of Om 
Our ignorance destroy, 

Thy beauteous visage shown 
Which is Thy lover’s joy. 

— : o : - 

qt qT i 

^ ^R^fsqrfrr ^^rf?^ ii 

c 

7. tatah param brahma param brhantam yathaa- 
nikaayam sarva-bhooteshu goodham. 
vishvasy aikam pariveshtitaaram eesham tarn 
jnaatvaamrtaa bhavanti. 

4c * 4 e 4c * 

7. Beyond the form there lieth, Brahman, in creatures 
hid, 

Which doth these worlds envelop, fronnt which 
there nought is free. 

Him know the Lord eternal, save whom there 
nothing is. 

For knowing Him, immortal mayst thou O ! seeker 
be. 

— : o : — 



129 


TOmer i 

r^r^c^Tsr^JTc^JrrcT 

8. vedaaham etam purusham mahaantam aaditya- 
varnam tamasah parastaat 

tam eva viditvaa atimrtyum eti naanyah panthaa 
vidyate’ yanaaya. 

4: 4c 3tc 4i 

8. The mighty Person who doth shine 

as piercing sun through night’s dark veil, 

Him hath known Rishi Shvetashvatara ; 

Whom knowing only, burnt the seeds, 

And stayed the rounds of births and deaths, 
no more the soul this sea to sail, 

For many are the ways, but one, 
and only one unto Him leads. 

— : o ; — 

F%r^?r- 

II 

9. yasmaat param naaparam asti kincit yasmaan 
naaneeyo na jyaayo’sti kincit. 

vrksha iva stabdho divi tishthaty ekas tene’dara 
poornam purushena sarvam. 

4c % 4c 

9. He, high than highest, stately stands, 

and from Him nought removed doth lie — 
And greater than the great is He, 

, and smaller than the smallest grain — 

As ’some stout oak alone doth rear 
Without a rival him to vie ; 

For by His will these worlds do move, 
and at His bidding are restrained. 

— : o : — 



130 


^ ^f?cT |:^lr^Tfq*Tff5r II 

10. tato yad uttarataram tad aroopam anaamayam 
ye etad vidur amrtaas te bhavanti, athetare 
duhkham evaapiyanti. 

« ♦ ♦ ♦ ♦ 

10. Beyond this world 

formless is He, 

No sorrow knows 
nor misery — 

Who knoweth this 
immortal proves, 

The other doth 

in suffering move. 

— : o : — 

?r^5?TT'Tt ^ f^r^: n 

11. sar vaanana- shiro-greevah sar va -bhoota- 
guhaashayah 

sarva-vyaapee sa bhagavaan tasmaat sarva-gatash 
shiyah. 

* * * 4 ! * 

11. Who in the immost heart resides 
And in all beings, and on all sides. 

And through these bodies frail is seen — 

The mighty Lord of beauteous mien. 

o 



131 


sr^: I 

gr?T45rTf»r*IT 5rif’:^jfl5rTf|t II 

12. mahaan prabhur vai purushah sattvasyaisha 
pravartakah 

sunirmalaam imaam praaptim eeshaano jyotir 
avyayah. 

« « ♦ « 

12. The endless light that shines within 

The Self ; from which all life did spring— 

A beacon to the soul which burns 
Unto the goal of no return. 

— : o : — 

13. angushtha-niaatrah purusho’ntaraatmaa sadaa 
janaanaam hrdaye sannivishtah. 

hrdaa manveesho manasaabhikipto ya etad vidur 
amrtaas te bhavanti. 

♦ • * ♦ * 

13. Within the heart is His abode 

the inner Self that dwelleth close, 

Small as the thumb He doth become 

and through the mind His work is done, 

For thought and feeling, fancy, will, 
are all His loving creatures still ; 

Who knoweth thus the secret Self, 
he ever doth immortal dwell. 

— : o 



132 


^ ^T^ f^^^cft f?^T 5rc?T%G5 n 

14. sahasra-sheershaa purushah sahasraakshah sahasra- 
paat 

sa bhoomim vishvato vrtvaa aty atishthad 
dashaangulam. 


* * ♦ * ♦ 


14. From forth a thousand eyes He peeps, 

A thousand heads, a thousand feet ; 

He hugs the world on every side, 

And yet ten fingers more He lies. 

— : o : — 

•^T5^rTT I 

15. purusha evedam sarvam yad bhootam yac ca 
bhavyam 

utaamrtatvasyeshaano yad annenaatirohati. 


**:!«** 


15. And that which is, and that which was. 

That which is yet to come to pass — 

And though from Him this world did spring. 
He is its Master and its King. 

— : o : — 



133 


?TtcT: ’Srr^Tte^'t% ^r^l^rTfcJT rcTs3% II 

16. sarvatah paani-paadam tat sarvato’kshi-shiro- 
mukham 

sarvatah shrutimal loke sarvam aavrtya tishati. 


♦ ♦ « * :|e 


16. He hands and feet hath everywhere, 

And eyes and heads, and mouths, and ears. 

And in all things He doth abids. 

In wind, and sea, and space, and sky. 

— : o 

^|fT u 

17. sarvendriya-gunaabhaasam sarvendriya-vivarjitam 
sarvasya prabhum ecshaanam sarvasya sharanam 
brhat. 

♦ • * ♦ * 

17. By all the senses is He known, 

Yet in them lieth not His home. 

Ruler and Lord without compeer. 

The Refuge, and the Comrade dear ! 


— : o : — 



134 


?«n^7?2T ^ II 

18. nava-dvaare pure dehee hamso leelaayate bahib 
vashee sarvasya lokasya sthaavarasya barasya ca. 

4i * * * • 

18. Within the city of gates nine, 

The Lord, its Master, doth recline ; 

Unstained, within the world He bides. 

As swan upon the water glides. 

— : o 

^rqTfi'T'TKt 

H «riirt?zrq;’3t: i 

v3 * 

^ ?r Ittt 

19. a-paani'paad/)javanogrheetaa pashyaty acakshuhsa 
shrnoty akUrnah, 

so vetti vedyam na ca tasyaasti vettan, tam aahur 
agryam purusham mahaantam. 

***** 

19. He moveth fast, yet hath no feet. 

He grasps and yet no hanns He keeps, 

He sees and yet He hath no eyes. 

He hears, and yet no hearing lies ; 

He knoweth all that springs and flows. 

Yet is there none that Him doth know, 

For He the first of all things is, 

The person of eternal bliss. 

o : — 



135 


iT^JTr- 

?TTciTT 5^T?Tt Sf?^: I 

^5q-fe 

^TT^: ^?n?T??Tf^iTTfTjft^iT II 

20. anor aneeyaan mahato maheeyaan aatmaa 
guhaayaam nihito’ sya jantoh 

tarn akratum pashyati veeta-shoko dhaatuh 
prasaadaan mahimaanani eesham. 

« • * • « 

20. More subtle than the subtlest He, 

More great than greatest that could be, 

Withine the heart He hidden dwells, 
and of His glory who can tell ? 

Free from desires, from sorrows free, 
all souls who thus the Lord can see— 

And in His bosom they sojourn, 
the weary and the tempest torn. 




— : O : — 



136 


\D N 

^?JTf?TTt^ sr^^r?^ ^T^zr 


21. vedaaham etam ajaram puraanam sarvaatmaanam 
sarva-gatam vibhutvaat. 

janma-nirodham pravadanty yasya brahmavaadino’ 
bhivadanti nityam. 


♦ « ♦ ♦ 


21. This deathless Self in all which glows, 
of anciant glory Him I know, 

Infinite, and beyond all time, 

Eternal Spirit, Source divine. 

The blest of Brahman Him have seen, 
the sole immortal light serene ; 

Free from the rounds of births and deaths, 
He ever doth immortal rest. 


— : o 



1.37 


fJT%m«ff ^^TlfcT I 

Mf^ 

^ ?fr |5^T ^r5fT^5 n 

Chapter Four. 

1. ya eko’varno bahudhaa shakti-yogaad varnaan 
anekaan nihitaartho dadhaati. 
vicaiti caa’nte vishvam aadau sa devah sa no 
buddhyaa shubhayaa samyunaktu. 

♦ * He »|c i|c 

1. O ! Brilliance, breaking into beams of many shades. 
Thou art the One, and yet these men Thee various 

know, 

From Thee this world did spring, and unto Thee 

will fade, 

May with Thy blessings good thoughts ever flow I 


— : o : — 



138 


^cT ^ srsriqRr: ii 

^ 5sr ^trTfrf^r f »ttt f mft i 

sftqt c^srsrmt : 

?r5TTr?*T?T c^ 

2T^> ^rmif^T f^^T II 

>D 

2-4. tad evaa’gnis tad aadityas tad vaayus tad u 
candramaah 

tad eva shukram tad brahma tad aapas tat 
prajaapatih. 

tvam stree tvam pumaan asi, tvam kumaara uta 
vaa kumaavee ; 

tvam jeerno dandena vancasi, tvam jaato bhavasi 
vishvato-mukhah. 

neelah patango harito lohitaakshas tadid-garbha 
rtavas samudraah. 

anaadimat tvam vibhutvena vartase yato jaataani 
bhuvanaani vishvaa. 

♦ ♦ ♦ ♦ ♦ 

24 Thou art indeed the fire, 

The blazing sun thou art. 

And Thou the wind O ! Sire, 

The moon, and silvery star : 

Thou didst in Brahman pour, 

And in the endless sea, 

Thou art creation’s source. 

The Lord Prajapati. 



139 


Woman thou art, and man. 

As youth and maiden seen. 
With age who canst not stand 
And on his staff who leans : 

And on all sides art Thou 
O ! Thou of myriad forms. 
Thus do I see Thee now. 

Thus have T seen Thee long. 

Thou art the deep blue bird. 
Green parrot with red eyes. 

The seas that rise and swirl. 

The lightning that doth strike. 

Thou art the thunder’s roar 
Resounding in the sky. 

The seasons in their course. 
That come, and pass, and die. 

Beginningless Thou art. 

Beyond all time and space. 

And in Thy mercy Lord 
These worlds Thou didst create. 


— : o : — 



140 


srsrr: ^t^itj-rt \ 

?r50 ^ 

JTsO^??: I 

5. ajaam ekaam lohita-shukla-krshnaam bahveeh 
prajaah srjamaanaam saroopaah 
ajo hy eko jushamaano’nushete jahaaty enaam 
bhukta-bhogaam ajo’nyah. 

3|e * 4: s|c 4 e 

5. Unborn she lives of colours three — 

red, white, and black — Dame Prakriti, 

Her myriad children in this world 

do swarm about in comfort curled — 

The one unborn doth by her side 

attachment bound in bondage lie, 

The other hath his satiety, and from her 
crafty net is free, 

— : o ; — 

ST ?T5^r ^T^SRT 'rfTcr^ssri^ i 

•6. dvaa suparnaa sayujaa sakhaayaa, samaanam 
vrksham parishasvajaate 

tayor anyah pippalam svaadv atty anashnann anyo 
‘bhicaakasheeti. 

« « 4e 4c « 

‘6. Two lovely birds, inseparable friends, 

Have both found a perch upon one tree. 

One eats with relish the fruit, while one 
Eats not but only sits and sees. 

— : o : — 



141 


qr^TTHfqf^ ^^T5ftq» n 

7. samaane vrkshe purusho nimagno’ neeshayaa 
shocati muhyamaanah 

jushtam yadaa pashyaty anyam eesham asya 
mahimaanam iti veeta-shokah. 

He 4: « 4: a|e 

7. On the self-same tree a person immersed 

In the world’s sorrow is deluded and grieves, 

For he’s helpless ; but seeing the other. 

The great Lord who’s worshipped, he finds relief. 

— : o 

5iftq< 5ir1n-iT fqq^: l 

8. rco’ksharc paramc vyoman yasmin devaa adhi 

vishve nisheduh 

yas tarn na veda kim rcaa karishyati ya it tad 

vidus ta ime samaasate. 

* Hi ♦ if * 

8. Of what avail the vedas to him who doth not reach 

The highest Being ethereal in whom the gods 

reside. 

What boots it him who readeth these empty words 

of speech ? 

For only Him who knoweth indeed is satisfied. 

— : o ; — 



142 


JT^rr: 

ir=5=5|%5T ^^FfcT I 

miiV 

c^f^JTii5=5[T?q> miTUT ii 

9. chandaamsi yajaah kratavo vrataani, bhootam 
bhavyam yac ca vedaa vadanti, 
asmaan maayee srjate vishvam etat tasmims 
caanyo maayayaa samniruddah. 

« « 4s 4c « 

9. From Maya’s Lord doth all proceed, 
the Vedas and the Vedas’ seed, 

The sacrifice, penances done, 

the hour that's past, the hour to come ; 

In Him is all this world contained, 
its myriad lands, and people vain, 

In Maya’s prison-house the soul, 
in helpless bondage doth repose. 

— : o 

cTiqt 5 ^ 

10. maayaam tu prakrtim viddhi, maayinam tu 
maheshvaram ; 

tasyaavayava-bhootais tu vyaaptam sarvam idam 
jagat. 

4c « 4c 4c 4c 

10. Know that prakriti raaya is, and maya’s Lord 
The mighty Being eternal, of resplendent face. 

And all that from Him comes is unto Him 
absorbed. 

For ‘tis a broken image of His perfect shape. 


— : o : — 



143 


cnft5n?f 

fjT^Tijrm 5nf-^^Tc?Tf*rirf^ ii 

11. yo yonim yonim adhitishthaty eko yasmin idem 
sam ca vicaiti sarvam. 
tarn eeshaanam varadam devam eedyam 
nicaayyemaam shaantim atyantam eii. 

***** 

11. From whom creation onward flies, 

in whom these worlds dissolved do lie, 

Who o‘er these various forms doth reign, 
and reigning yet doth one remain ; 

From whom do all these blessings flow 
Him thou the Lord immortal know, 

And by His glorious vision blest 
the soul in peace doth ever rest. 


— : o 



144 


^ ^^f^: I 

f^TaiT^T^ q^ir^ srm^Tut 
^ jfl i^g’^rr ^'JTJTT ii 

jft r^qt 

?Tf?JTf??rtq;r sRpsTf^^T: i 

3T Itr ?rfq 

qi?4 |f^^r f^^TT n 

12-13. yo devaanaam prabhavash co’dbhavash ca, 
vishvaadhipo rudro maharshih. 
hiranya-garbham pashyata jaayamaanam, sa no 
buddhyaa shubhayaa samyunaktu. 
yo devaanaam adhipo yasmin lokaa adhishritaah 
ya eeshe’sya dvi-padash catush-padah, kasmai 
devaaya havishaa vidhema. 

* 4! * * ♦ 

12-13. May He, the mighty Lord, 

King Rudra, of gods the gource, 

The cosmic soul who saw, 

Wisdom on us bestow. 

To Him oblation give 

Who man and beast didst make. 

In whom this world doth live, 

The blissful Being great. 


— : o : — 



145 


?nc^T to ^rf^cTfTciifciJrRT ii 

14, sookshmaati — sookshmam kalilasya madhye, 
vishvasya srashtaaram aneka-roopam 

vishvasyaikam pariveshtitaaram jnaatvaa shivam 
shaantim atyantam eti. 

4c 4t « 4c 4c 

14. More subtle than the subtlest Thou, 

O ! blissful Lord to Thee we bow, 

From chaos Thou these worlds didst bring, 
that in the space revolve aud spin, 

And of Thee made, these million forms 
do lie enfolded in Thy arms ; 

When Thee the soul at last doth spy 
Within the sea of peace it lies. 

— : o : — 

fTTc^T ^r5'?r5TTr^?5?TffcT II 

15. sa eva kaale bhuvanasya goptaa, vishvaadhipah 
sarva-bhooteshu goodhah 

yasmin yuktaa brahmarshayo devataash ca, tarn 
evam jnaatvaa mrtyu-paashaamsh chinatti. 

♦ 4c 4c 4c •* 

15. Thou art the guardian of these worlds, 

the hidden Lord in all things curled, 

United in Thee art the seers, 

• and gods that unto Thee are dear ; 

As rivers pouring in the sea, 

all that there is returns to Thee, 

And he who in Thy vision rests 

hath snapped the deadly coil of death. 

— : o : — 



146 


m^\ 5=5^1% ^T^qnjf: ii 

16. ghrtaat param mandam ivaatisookshmam jnaatvaa 

shivam sarvabhooteshu goodham. 

vishvasyaikam pariveshtitaaram jnaatvaa devam 

mucyate sarvapaashaih. 

* ♦ ♦ ♦ * 

16. Who knows Thee hid in all that breathes, 

as butter in the milk concealed. 

The Spirit in the mortal flesh, 

the Essence in the soul that rests ; 

Who in these fading forms beholds 

Thee, as in dross there hides the gold ; 

Who hath Thy blissful form perceived, 
he from all fetters is released. 

— : o 

17. esha devo vishva-karmaa mahaatmaa, sadaa 
janaanaam hrdaye sannivishtah. 

hrdaa maneeshaa manasaabhiklpto, ya etad vidur 

amrtaas te bhavanti. 

* ♦ • ♦ * 

17. Within the heart of beings He dwells, 

the Maker of these worlds, the Self, 

In space and matter, Wind and sky, 
in all that lives the Lord doth lie ; 

And heart, and thought, and mind, Him kuow, 

and all that is doth from him flow 

Who knoweth this immortal is, 

for he hath known the Lord of bliss. 

— : o : — 



147 


^ ^ %^?r: I 

cT^ 

Sr^T ^ cT^mcT 5r?T^T II 

18. yadaa’ tamas tan divaa na raatrir na caasac chiva 
eva kevalah, 

tad aksharam tat savitur varenyam, prajnaa ca 
tasmaat prasrtaa puraanee. 

:|e He ♦ sK ]|c 

18. When ignorance has taken flight, 

day neither is, nor is there night ; 

No being is there, nor yet non — being, 
only the auspicious One is seen ! 

The imperishable, the adored 

of Savitr— and from Him proceeds 
The ancient wisdom that we know. 

— : o 

JT fT I 

JT 5rl<TTTT JT?fT: II 

19. nainam oordhvam na tir 5 'ancam na madhye na 
parijagrabhat 

na tasya pratimaa asti yasya naama mahad yashah. 

He He * He He 

19. As water through the sieve doth flow — 

Above, across, beneath, below. 

No one hath grasped the Lord supreme. 

Or hath the likeness of Him seen ; 

For He is glory’s glorious Self, 

The Lord who doth eternal rest. 


— : o 



148 


c o ^ 

*T?reT tr iT?rJr^' ff|^H5rT?^ i 

20. an samdrshe tishthati roopam asya, na cakshushaa 
pashyati kash canainam. 
hrdaa hrdistham manasaa ya enam, evam vidur 
amrtaas te bhavanti. 

* « * 4t « 

20. The eyes see not His form divine, 
nor Him the erring senses find, 

Within the heart is His abode, 

and Him the, inner mind doth know ; 

Who seeth thus immortal is, 

for he hath known His secret bliss — 

And vain within tlie world to seek, 

the Lord who in the heart doth sleep. 


— : o : — 



149 


?r3r[^ 5rT?r^ i 

q’cT ^ ITT Tlf^ r^Tc^T^T II 

JTT qr ^ 

m 5ft *Tr ?T i 

o >o 

^J 

C^T II 


21-22. ajaata ity evam kashcid bheeruh prapadyate : 
rudra yat te dakshinam mukham tena maam 
paahi nityam. 

maa nas toke tanaye maa na aayushi, maa no 
goshu maa no ashveshu ririshah. 
veeraan maa no rudra bhaamilo ‘vadheer 
havishmantah sadam it tvaa havaamahe. 


« « ♦ « ♦ 


21-22. Some filled with awe unto Thee come 
Thinking thou art O ! Rudra, unborn ; 
Protect us thou, O ! gracious one. 

Of shining face and stately form : 

Our sons and grandsons do not slay. 
Our cattle and our horses dear ! 

Our valiant ones protect we pray. 

Long life bestow, days of good cheer ! 


— : o : — 



150 


€ mi 

j]j I 

?T?3 ^Sr^: II 

Chapter Five 

1. dve akshare brahma-pare tv anante, vidyaa ‘vidye 
nihite yatra goodhe 

ksharam tv avidyaa hy amrtam tu vidyaa, 
vidyaa vidye eeshate yas tu so‘nyah. 

♦ * ♦ ♦ * 

1. From wisdom are the things that stay, 
from ignorance that fade away ; 

Removed from them the Self doth bide 
in whom eternal Brahman lies : 

And in Him ignorance exists, 
and in Him wisdom lieth hid— 

For in His brilliance do the shine, 
their Maker He, the Self divine : 


— : o 



151 


f^5^rr;T ^qTfnr ?T^f: 

5rR»TR ^ II 

2. yo yonim yonim adhitishthaty eko vishvaani 
roopaani yoneesh ca sarvaah 
rshim prasootam kapilam yas tarn agre jnaanair 
bibharti jaayamaanam ca pashyet. 

♦ « ♦ ♦ « 

2. Of nature is He soverign king, 

Of forms, and of the seeds of things, 

The soul of golden hue hath He 
beheld, from whom all creatures be ; 

From him these myriad beings did rise, 
and from Him sprang the Vedas wise, 

The soul who hath their wisdom sought, 
the seas of ignorance hath crossed. 

— : o : — 

r^f i 

^tf^rqrq f i i 

3. ekaikam jaalam bahudhaa vikurvan, asmin kshetre 
samharaty esha devah 

bhooyah srshtvaa patayas tatheshas 
sarvaadhipatyam kurute rnahaatmaa. 

* « 4c * * 

3. Upon the land there falls the seed 
from which doth spring of life the tree, 

From seed to flower, from cell to man, 

He hath this vast creation planned, 

And when the show doth end He spreads 
His mantle in which all doth rest. 

The play is played, the wick is burnt, 
the day is spent, and night returns. 

— : o : — 



152 


5rf;T5R?T 2T5^f»^^Tfr I 

4. sarvaa dishah oordhvam adhash ca tiryak, 
prakaashayan bhraajate yadv anadvaan 
evam sa devo bhagavaan varenyo yoni- 
svabhaavaan adhitishthat ekahy. 

* « * * * 

4. As the one sun illuminates, 

the earth, and sea, and sky, and space. 
And with its light each corner fills 
and brightens every window-sill ; 

So doth the Spirit move and swell 
each womb within which life doth dwell ; 
And with his brightness all things shine, 
the golden souls, the hearts divine. 

— : o : — 



153 


qf^oiTR^ 2T: I 

f^nriftsr^^ zr: n 

5. yac ca svabhaavam pacati vishvayonih, 
paacyaamsh ca sarvaan parinaamayed yah. 
sarvam etad vishvam adhitishthaty eko gunaan ca 
sarvaan viniyojayed yah. 

* « « • * 

5 . With even hand He distributes 
the wages, and the destined fruit ; 

From him the springs of action flow, 

His creatures they, and He the source, 

To each his nature He ordains, 
the wise, the fool, the humble, vain ; 

In Him the universe doth rest, 
the Lord in whom all life doth dwell. 


— : o 



154 


^ cT5 

^r^^J qjT^T t I I 

c c\o 

6. tad veda— guhyopanishatsu goodham, tad brahmaa 
vedate brahma-yonim 

ye poorvam devaa rshayash ca tad viduh, te 
tanmayaa amrtaa vai babhoovuh. 

♦ « « « Ik 

6. Who in the Vedas doth sojourn, 
the essence of the secret song— 

Of sacred Vedas He the source, 
from whom their wisdom issued forth, 

For Brahma thus the Lord did hear— 
and one with Him the gods and seers. 

To immortality did come— 

the souls who with the Lord were one. 


: O 



155 


^ =5ftqr^^^r 1 

qT^TTr^q: ^3:^Tr^T ^qqiTfPq: I I 

7. gunaanvayo yah phala-karma-kartaa krtasya 
tasyai va sa copabhoktaa 
sa vishva-roopas tri-gunas tri-vartmaa 
praanaadhipas sanicarati sva-karmabhih. 


a|c J|K a(s 4c 4l 


7. Bound by its action doth the soul 
upon its journey onward go, 

Attaining that it did desire, 
and pleasures to which it aspired ; 

And soon the master turns the slave 
tied by the rope of three strands* made. 

So on the paths doth wander he. 

Of dharma, adharma, and knowledge, three. 


■: o 


*sattva, rajas, and tamas. See Sankhya in Glossary 



156 


l^^'^jr^TTc^T^^JT ?rr^mr^'t cj^qT^sPr ii 

8. angushtha-maatro ravi-tulya-roopas 
samkalpaahamkaara-samanvito yah 
buddher gunenaatma-gunena caiva aaraagra- 
maatro hy aparo’pi drshtah. 

♦ * ♦ * ♦ 

8. The subtle soul sharp as a goad, 
and with its sun-like brilliance clothed, 

Within the thumb-sized heart doth make 
for its sojourn a dwelling place ; 

To pride and passion yoked doth he 
life's burden shoulder cheerfully — 

Though thought and ego him do bind, 
infinite is the soul divine. 

— : o : — 



157 


sft^: ^ f^iT: ^ II 

2T5ZTx^<l^TrK^ ?r 5 ^JT^ II 

9-10. vaalaagra-shata-bhaagasya shatadhaa kalpitasya ca- 
bhaago jeevas sa vijneyas sa caanantyaaya kalpate. 
naiva stree na pumaan esha na caivaayam 
napumsakah 

yad yac charecram aadatte tena tena sa rakshyate. 

♦ « 4c * * 

9-10. Small as a hair divided 
A hundred hundredfold. 

Yet infinte abideth 
This subtle pilgrim soul ; 

‘Tis neither male nor female, 

Nor yet is it a thing, 

And of the nature takes 
The form it dwelleth in. 

— : o : — 

11. samk.ilp..ina sparsh.ina-drshti-mohair graasaambu- 
vrshty-aatma vivrddhi-janma 
karmaanugaany anukramena dehee slhaaneshu 
roopaany abhi samprapadyate. 

i|c « * 4c « 

11. By food and drink as nourished, the form doth 

grow and swell, 

And from a thistle turneth a straight and sturdy 

reed, 

So by desire and contact, and thought, and sight 

impelled,. 

The soul through countless bodies, doth move, as 

are his deeds. 


— : 0 



1S8 


^'TifoT q>r^ I 

^^ftirl^TTTtsfq ii 

12. sthoolaani sookshmaani bahooni caiva, roopaani 
dehi sva-gunair vrnoti 

kriyaa-gunair aatma-gunaish ca teshaam samyoga- 
hetur aparo’pi drshtah. 

♦ « « * 9|l 

12. In gross and subtle from he reigns, 
according as the merit gained — 

For as the seed, so is the tree, 
and as the sower sows he reaps ; 

So onward doth he speed, the way 
by his own thoughts and actions paved ; 

And when he falters, then the Lord 
doth hold his hand and point the path. 


— : o 



159 


qfT^toTT 

5rTc^[ ?T#qi25t: II 

13. anaady anantam kalilasya madhye vishvasya 
srashtaaram aneka-roopam 
vishvasyaikam pariveshtitaaram jnaatvaa dewam 
lyiucyate sarva-paashaih. 

13. From chaos who these worlds did make, 
the Lord of many forms and shapes, 

The Lord beginningless, divine, 

who endless in His glory shines ; 

By Whom alone enveloped lies, 
all that here lives, and all that dies ; 

Whoever known Thee-Lord of all— 
is free, and all his fetters fall. 

14. bhaava-graahyam aneedaakhyam, bhaavaabhaava- 
karam shivam. 

kalaa-sarga-karam devam, ye vidus te jahus tanum. 

* ♦ 4c * * 

14. The Lord of mind and matter, of knowledge Thou 

the source. 

Ocean of bliss eternal, whom knows the heart 

unsoiled, 

O ! Maker of the universe, O ! Master of these 

souls ! 

Who knoweth Thee redeemed is, and sheds this 

mortal coil. 


— : o 



160 


'TprflTJTTffr: h 

^T^^\ ^ II 

Chapter Six 

1. svabhaavam eke kavayo vadanti, kaalam 
tathaanye parimuhya-maanaah, 
devasyaisha mahimaa tu loke yenedam 
bhraamyate brahma-ca-kram. 

« « ♦ ♦ ♦ 

1. O ! fools are they who think by time 
this moving wheel of life revolves, 

And they who think ‘tis nature winds 
the hidden spring that moves the clogs ; 

For neither time nor nature binds 

the souls that toil, the worlds that reel, 

By God’s great glory do they shine, 

‘Tis He who moves this Brahman’s wheel. 

— : o : — 

w. 51 ft m 1 . 

’TF^5?T':55ftriT?r^TrJT f^^cq-tr II 

^ c 

2. yenaavrtam nityam idam hi sarvam, jnah 
kaalakaaro gunee sarvavid yah 
teneshitam karma vivartate ha, prthvyaapya- 
tejo’nila-khaani cintyam. 

* * 4c 4c 

2. By Him these worlds enveloped are. 

Who time made, and did nature plan ; 

Who made the sun, the moon, the stars. 

And He who shaped the soul of man : 

And by his power the One doth change 
To earth, and water, fire, and wind. 

And either ; and yet One remains, 

As myriad beads on the one string. 

— : o : — 



161 


^r^rcqr i 

q%JT s^Tvirt 

3. tat karma krtvaa vinivartya bhooyah, tattvasya 
tattvena sametya yogam 

ekena dvaabhyaam tribhir ashtabhir vaa, kaalena 
caivaatma-gunaish ca sookshmaih. 


♦ « ♦ ♦ 4c 


3. And having built these varied forms, 

beyond their reach He doth sojourn — 
For one He spirit and matter wot, 
by self, and self by nature caught : 
The gunas three, and the elements five, 
to age, and mind, and bucldhi tied — 
‘Tis hard for him to understand. 

Who doth not see His hidden hand. 


: o 



162 


WJT^tSr^ 2T: I 
^iT§T?r ^ ^c^ts?JT: II 

4. aarabhya karmaani gunaanvitaani, bhaavaan ca 
sarvaan viniyojayed yah 
teshaam abhaave krta-karma-naashah karma- 
kshaye yaati sa tattvato' nyah. 

4> * * * « 

4. For He these living worlds didst make, 
the flitting forms that rise and fade 
Upon the endless screen of life, 

behind which shines the wavering light 
Of the three gums, and when they cease, 
creation back to Him doth sweep ; 

For time may pass, and worlds may change, 
but He is ever one, the same. 


— : 0 



163 


c 

5. aadis sa samyoga-nimitta-hetuh paras trikaalaad 
akalo’pi drshtah 

tarn vishva-roopam bhava-bhootam eedyam devam 
sva-citta-stham upaasya pooram. 


)ii * « * >» 


5. Beyond the past and future rests 

the Lord ; beyond the present dwells— 
The source of all that lives, the light 
that soul and body doth unite ; 

Who thus the Lord wouldst know, and who 
His form wouldst see, sublime and true. 
In loving contemplation drowned, 

couldst bind with love the Lord unbound. 


— : 0 



164 


5rR^IS^JT?«T?TJr^ II 

c 

6. sa vrksha-kaalaakrtibhih paro’nyo yasmaat 
prapancah parivartate’yam 
dharmaavaham paapanudam bhagesham 
jnaatvaatmastham amrtam vishva-dhaama. 


4c a|e « * « 


6. Above this tree of life His home, 

the forms that pass, the souls that roam 
Of good the harbinger divine, 

and grindstone that doth evil grind — 
Him who doth see within the soul, 
where lieth His supreme abode — 

Who in himself the Lord doth see, 
from Brahman no more far is he. 


— : o : — 



165 


^ qT# ^ l^*T I 

'Tf^T »Tff>J7T qT»T q7f^T^- 

f^^T*T II 

V3 > 

7. tarn eeshvaraanaam paramam maheshvaram, 
tarn devataanaam paramam ca daivatam 

patim pateenaam paramam parastaat, vidaama 
devam bhuvanesham eedyam. 

***** 

7. O ! Lord of lords supreme, 

O’er all the gods who reigns, 

Of rulers all the king. 

Who doth these worlds contain ; 

O ! Being, eternally 
May we sojourn in Thee ! 

— : o : — 

c 

c\ 

8. na tasya kaaryam karanam ca vidyate, na tat 
samash caapy adhikash ca drshyate 
paraasya shaktir vividhaiva shrooyate svaabhaa- 
vikeejnaana-bala-kriyaa ca. 

* « « ♦ * 

For himself He hath naught to gain, 
nor objects dear, nor action vain ; 

Non6 like Him is, and how could be 
there one more mighty than He is ? 

And varied is His strength supreme, 
of which the Vedas loudly sing : 

In Him contained His power resides, 

which knew no mind, and saw no eye. 

— : o : — 



166 


JT q%Tffcr 5ft% 

^ %f2?rcTr ii 

fT ^T’JTTf^qifsrqt 

fT =^RJT ^ ^ifiErT: I 

9. na tasya kashcit patir asti loke, na ceshitaa naiva 
ca tasya ling im, na kaaranam karanaadhipaadhipo 
na caasya kashcij janitaa na caadhipah. 

* * * * * 

9. None in this world hath o’er Him sway, 

and none o’er Him doth master stay, 

No words His glory can'impart — 
the Lord revealed within the heart ; 

The source of all, the inner guide, 

from whom all things did take their rise ; 

No parents hath He, and of all 
He is the liege and overlord. 

— : o ; — 

I 

10. yas tantunaabha iva tantubhih pradhaanajaih 
svabhaavatah deva ekah svam aavrnot, sa no 
dadhaad brahmaapyayam. 

« « « « « 

10, May He the Lord alone, 

Bound fast with nature's threads, 

By His own maya wov’n 
As spider in his web— 

Unlock for us the doors 
Of Brahman's pure abode ! 


— : o 



167 


ns: 

^ 

^^5?TT'ftH#>T^T?cr?:icRT I 

c\ 

c\ 

^TT<jft %^r f?T4oR^ II 

11. eko devas sarva-bhooteshu goodhas sarva-vyaapee 
sarva-bhootaan-tar-aatmaa 

karmaadliyakshas sarva-bhootaadhivaasas saakshee 
cetaa kevalo nirgunash ca. 

* ♦ * * * 

11. Thou art the one, in all contained, 
the inner truth in creatures vain. 

On all our actions Thou dost reign, 
and in all beings Thou dost remain : 

The witness Thou behind the veil, 

0 ! soul of consciousness, all hail ! 

Beyond the qualities that raise 

this transient world, of forms and shapes. 


: 0 



168 


sftsf ^f^rr ^Tt% i 
cTmfJTf«f ilsjisr^irrfcT 

9rT^^; w 

12. eko vashee nishkriyaanaam bahoonaam ekam 
beejam bahudhaa yah karoti 
tam aatmastham ye’nupashyanti dheeraas teshaam 
sukham shaashvatam netareshaam. 

***** 

12. And they within the heart who know 
the ruler of all beings below, 

From whom the million souls did spring, 
the seed that all to life did bring— 

For them the shore of peace doth shine, 
where anchor seeks the ship divine ; 

Save him none happiness doth win— 
he who hath known the Lord within ! 


— : 0 



169 


^ffT jft i 

^r^T’Jf ^t^JT2T>JTTr«r*T?JT 
?ric^r ii 

13. nityo nityaanaam cetanas cetanaanaam eko 
bahoonaam yo vidadhaati kaamaan 
tat kaaranam saamkhya-yogaadhigamyam jnaatvaa 
devam mucyate sarva-paashaih. 

***** 

13. The ever-burning lamp Him know, 
amid the lesser lights that glow ; 

The intellect beyond all thought, 

the wise, who wisdom doth outlast— 
Rewarding all as are their deeds : 

from their strong fetters are released 
They, who His holy feet approach, 

borne on the rafts of sankhya and yoga. 


0 



170 


fr ^ jt 

^JTT f^'tsJTJrrTJT: I 

^T?^lT3^TTf^ ?Tt‘ 

f^^Tlf^T II 

14. na tatra sooryo bhaati na candra-taarakam, nemaa 
vidyuto bhaanti kuto'yam agnih 
tam eva bhaantam anubhaati sarvam, tasya 
bhaasaa sarvam idam vibhaati. 


Id * * * * 


14. The sun there shineth not, 

nor moon, nor spangled star, 
There lightning doth not strike, 
nor fire doth show her light ; 
For by His light all shine, 
the sacred lamp divine. 

And when He doth appear, 
shine all things far and near. 


— : 0 



171 


^T?2T: q?«TT II 

15. eko hamso bhuvanasyaasya madhye, sa evaagnis. 
salile sannivishtah 

tarn eva viditvaatimrtyum eti, naanyah panthaa 
vidyate’ yanaaya. 


4c « ♦ * * 


15. The shining ray that canst dispel 

the ignorance that here doth dwell, 
The fire that in the water burns* 
the Spirit eternal that sojourns 
Within these forms as beads of foam ; 

thus knowing Him, and Him alone. 
Beyond the seas of death he sails, 
nor doth there lie another way. 


*(The pure Spirit that is immanent in the world, howevere- 
different the world might be from it, even as fire is different 
from water) 



172 


SFT^^T^ft ^wft I 

1 6. sa vishva*krd vishva-vid aatma-yonir jnah kaala- 
kaaro gunee sarvavidyah 
pradhaana-kshetrajna-patih guneshah samsaara- 
moksha-sthiti-bandha-hetuh. 

« « ♦ * « 


16. He is the Lord who all things made, 
the knower-all, the holy sage ; 

The Lord in whom all time doth close, 
in whom all goodness doth repose — 
The hand that form and spirit doth guide, 
in whom the gums concealed do lie ; 
Who binds the soul or sets it free, 
as is His just, divine, decree. 


— : o : — 



173 


w. »r>cTT I 

>0 

^ 5riTcft F^Tc^T^r^ 

?TT?ift II 

17. sa tanmayo hy amrtaa eesha-samsto jnas sarvago 
bhuvana-syaasya goptaa 
ya eeshe asya jagato nityam eva-naanyo hetur 
vidyate eeshanaaya. 

* * ♦ * - ♦ 

17. Of all the universe the soul, 

His are these worlds of forms untold ; 
Immortal King who soverign reigns, 

Who in all bodies doth remain : 

His brilliant radiance ever gleams. 

Protector of these worlds supreme ! 

Who else these toiling v/orlds could plan ? 
this order from oblivion born ; 


o 



174 


^ ^ mciT^r^-sr^m 55^# ^x^^i sTT^Jr u 

Orf^^g ffTT^sr^iT 1 

?IJTcT^2T ^5’ II 

^T^T JTT^^T: I 

^q: ^^q?rT?= 5 ^ 

^T^qpqrqvir; q^ff qfq’q' 

qt^r^q qrqifrqqqqqcjiT II 

%^i?q q^q q^q q?:Tqr?^ qqtfq?q 1 

O o 

qi5?q^ifqrq qiqsq qi^uqiqfjq^qiq qr 5q: n 
qfq 1% q^r qfqq; qqi qqr ^l\ I 
qfqq qffqqj ^qqi: qqrr^?q q^icqq: 11 

4e 4e ♦ 4c 

18-23. yo brahmaanam vidadhaati poorvam, yo 
vaivedaamsh ca prahinoti tasmai 
tarn ha devam aatma buddhi-prakaasham 

muraukshur vai sharnam aham prapadye. 
nishkalam nishkriyam shaantam niravadyam 

niranjanam, 

amrtasya param setum dagdhendhanam ivaanalam. 
yadaa cannavad aakaasham veshtayishyanti 
maanavaah 

tadaa devam avijnaaya duhkhasyaanto bhavi- 
shyati. 

— : o : — 



175 


tapah-prabhaavaad deva-prasaadaac ca, brahmaa 

ha shvetaashvataro ‘tha vidvaan. 

atyaashramibhyah paramam pavitram, provaaca 

samyag-rshi-samgha-jushtam. 

vedaante paramam guhyam puraakalpe pracodi- 

tam 

naaprashaantaaya daatavyam naaputraayaashi- 
shyaaya vaa punah. 

yasya deve paraa bhaktir yathaa deve tathaa 
gurau, 

tasyaite kathitaa hy arthaah, prakaashante 
mahaatmanah, prakaashante mahaatmanah. 

♦ * * * 

18-23. O ! Brahmaa s holy sire, 

Him who the Vedas gave, 

With Thine own grace attired 
To Thee we humbly pray ! 

O ! Lord untainted, whole, 

Actionless, calm, and free ! 

To Thee a bridge we throw 
Of immortality ! 

O ! Lord our ignorance 

Destroy, as fuel is burnt : 

Without Thee Lord to know 
Vain sorrows to surcease, 

— : O 



176 


As space and sky to roll 
As ‘twere a leather’s piece ! 
Thus by austerity. 

And with His grace divine. 
Wise Shvetashvatara did teach 
Brahman to seers sublime ; 

This secret wisdom hide 
From one with passion swayed. 
Unworthy son, unwise. 

Who is not pupil made — 

For in the souls divine. 

To God and teacher bound 
W^ith bonds of love, do shine 
These noble truths, renowned. 


— : o : 



177 


Introduction to the Katha Upanishad 

The Katha Upanishad is one of the most widely 
read Upanishad. It gives a vivid description of the 
nature of Brahman, and the way to attain it. It begins 
with a story. 

Vajashravasa, a Brahmin, performed a sacrifice in 
which he gave away all his possessions. Amongst these 
were some old and useless cows. When his son, 
Naciketas, a spiritually minded lad, saw them, he felt 
sure that no good would come of giving such an un- 
worthy gift. >So he urged his father to offer him too, 
and asked him again and again to whom he would go. 
This angered the old man, and he exclaimed : ‘To 
Death, I offer thee !’ The conscientious Naeiketaas took 
this as a command, and gladly departed for the abode 
of Yama— the god of Death. But Yama was not at 
home, and Naeiketaas had to wait at his door three 
days before he came back. In order to make up for 
this discourtesy, especially to a Brahmin lad, Yama 
promised the boy three boons. ‘Let my father not feel 
angry or concerned at my departure,’ Naeiketaas said, 
‘that is my first wish.’ As his second boon he desired 
to know the nature of the Fire-sacrifice, which would 
take him to the abode of the gods. Yama granted him 
both the boons, true to his promise, and instructed him 
in the manner of the sacrifice. ‘Now ; said he, ‘ask your 
final boon ! 

‘When a man is dead, ‘Naeiketaas said, ‘some say 
he exists, and others that he doesn’t. This I would like 
to know— what is the truth about the soul ! ‘Yama tried 
to dissuade the boy from pressing his last boon. He 
offered him all the joys of the earth— elephants, cattle, 
horses, long years of life, children, gold, and beautiful 



178 


damsels — but all to no purpose. ‘I have seen the eva- 
nescence of these things ! ‘the boy exclaimed, ‘and I have 
no longer a thirst for them. Keep them yourself— the 
horses, the dance, and the song. What lies beyond 
death, that only I wish to know, and I’ll ask no other 
boon’. Thus cornered, Yama had no other choice, and 
he proceeded to tell Naciketaas the nature of the soul. 

The Self, Yama said, is the eternal 0 am— the primal 
sound. It is birthless and deathless, and everlasting. 
It is not killed when the body dies. It is the core of all 
things, and the changeless amidst the changeable. 

It is only when the mind becomes pure through 
devotion, right action, self-control, and contemplation, 
that it can be known. The mind and the senses should 
be controlled like the expert charioteer who strongly 
holds back his wild horses. It is necessary to achieve 
tranquillity through meditation, so that a man can 
successfully proceed on this difficult path, sharp as a 
razor’s edge. 

The Atman, Yama, continued, dwells within the 
inmost heart, and is the eternal witness through all the 
states of consciousness— the waking, the dreaming, and 
the dreamless sleep. Though identified with the body, 
it is separate from it, like the drops of water on a lotus 
leaf. As soon as ignorance is destroyed, self-knowledge 
can be attained, even in this life. Such knowledge can be 
given to a worthy aspirant by a teacher who has himself 
attained it by practising self-control and meditation. 

When Yama had taught this wisdom to Naciketaas, 
the boy saw the Truth, and attained Brahman, 


o 



179 


yiT»T^: i 

^<ir?*Tr^w n 

^ ^off>T: s^JTTJT Iwr: >Ts T?ilm^M3r?rr: i 
?r^:^r«T3T^JT i \ 

I ^ I ?rf I 

?n^^»T?5 I m f^rstriq’l n 

JiTTff^: I ^tf^: I JiTTf^: i 

Invocation 

Poornamadah poornamidam poornaat poornam 
udacyate 

poornasya poornam aadaaya poornam evaavashi- 
shyate. 

bhadram karnobhih shrnuyaam devaah bhadram- 
pashyemaa kshbhir yajatraah 

sthirai rangestu ‘shtuvaa sastanoo bhivarya sliem 
devkitam yadaayuh. 

sah naavavatu ; sah nau bhunuktu ; sah veeryam 
karvaavahai : 

tejasvinaadhee tamastu : maa vidveshaa vahai : 
vidveeshaa. 

aumshaantih : shaantih : shaantih. 

♦ * ♦ ♦ ♦ 

From forth the fullness take the full. 

And yet the full is left behind ; 

For this is full, and that is full, 

And in the full we fullness find. 

May we O ! holy ones, 

See that which pure doth lie. 



180 


And hear the praises sung 
In sacred hymns that rise. 

Upon the sea of time 
May we with pleasure ply 
This ship of life assigned. 

And when the time comes nigh 

Upon the alter place. 

In thankfulness our might — 

As earth returns the rays 
Of sun when nears the night. 

May Thou our Saviour be 
O ! Brahman^ Thou our guide — 
The breath of life, the seed 
Of all that lives and dies. 

M ly we with vigour strive 
To reach the source divine ; 
rvlay from us hatred fly. 

And wisdom ever shine ! 

Aum, perce ! peace ! peace ! 


— : o : 



181 


I frr^%^T friTT^^r ?rw ii 

Chapter One 
Section 1 

1. ushan ha vai vaajashravasah sarva-vedasam dadau : 
tasya ha naciketaa naama putra aasa. 

♦ * * « * 

1. The gods to please, Vajashravasa, 

Unto the priests an offering made 
Of all that he did treasure, save. 

His son Naciketas. 

— : o 


^ ^ f »TiT 

2. tarn ha kumaaram santam dakshinaasu neeyamaa- 
naasu shraddhaa-vivesha, so’manyata. 

« « ♦ * « 

2. And as the gifts to them went round. 

The boy his wandering gaze did fix, 

And overpowered with faith did wist 
Them of no great account. 


— : o 



182 


fJRtf^SnTT: 1 

JTTJT ^ 5ft^>T?m5T ^ q=5gf^ ^T 

3. peetodakaa jagdha-trnaa dugadha-dohaa nirindriyaah 
anandaa naama te lokaas taan sa gacchata taa dadat. 
* * * * * 

3. Such cattle dry and bent with age, 

And offering soulless, spiritless, 

Lead not unto the regions blest, 

Where dwells the pious sage. 

— : o 


^ Tft I 

4. sa hovaaca pitaram, taata kasmai maam daasya- 
seeti, 

dviteeyam trteeyam : tarn hovaaca : mrtyave tvaa 
dadaameeti. 

* « ♦ * * 

4. Thus thought the youth, and steadily 
Thrice asked, ‘To whom do I go sire V 
His father loud exclaimed with ire 
‘To Death I offer thee !* 

— : o 



183 


JTSTTrt »T«T»T: I 

f% iT?JT?n^5 II 

5. bahoonaam emi prathamah, bahoonaam emi 
madhyamah ; 

Kim svid yamasya kartavyam yan mayaadya 
karishyati. 

« * ♦ * * 

5. Neither the first nor yet the last 
Of Death’s offering am I, O ! sire, 

What duty doth my gift desire ! 

Thus mused Naciketas. 

— : o : — 

q^sq^ ^T?qfqqT5rq3 5^: II 

6. anupashya yathaa poorve pratipashya tathaapare, 
sasyam iva martyah pacyate sasyam ivajaayate 

punah. 

***** 

6. And to his father woebegone 

He said, O ! sire, thine word to keep, 

For Death’s scythe doth all mortals reap. 

As ears of ripening corn. 


— : o 



184 


t?^T5TT: 5rrq5rcJTf^f«T#T^oft ^fT?T I 
^^rTT II 

7. vaishvaanarah pravishaty atithir braahmano 
grhaan : 

tasyaitaam shaantim kurvanti, hara vaivasvato- 
dakam. 

♦ 4e 4 e ♦ 4t 

7. Then did to Death he swiftly flee 
And for three nights did wait. As fire 
By water is appeased, a tired 

Guest is by courtesy ! 

— ; o : — 

?rT5rr5T^8ff g;?TaT 

irTirTfT5^T?T n 

8. aashaa-prateekshe samgatam soonrtaam ceshtaa- 

poorte putra-pashoomsh ca sarvaan 
etad vrnkte purushasyaalpamedhaso yasyaanash-^ 
nan vasati braahmano grhe. 

♦ « ♦ ♦ « 

8. And hope and joy are cast away. 

And fruit of acts, and friendship lost. 

When at some door without repast, 

A Brahmana poor doth stay. 


— : o : — 



185 


?^f^cT 

51% m:\^ ^tift^ ii 

^ ^ ^ c 

9. tisro raatreer yaad avatseer grhe me’nashnan 
brahman atitthir namasyah. 
namaste’stu, brahman ; svasti me’stu ; tasmaat 
prati treen varaan vrneeshva. 

♦ 3|t ♦ 

9. YAMA SAID 

O ! cursed am I that you did pine 
In cold and hunger at my door, 

O ! Brahmana, may three gifts be yours, 

To ease my burdened mind. 

— ; o 

2T«TT »TTfvT I 

c > • % c 

10. shaanta-samkalpah sumanaa yathaa syaad veeta- 

manyur gautamo maabhi mrtyo, 
tvat-prasrshtam maabhivadet prateeta, etat trayaa- 
naam prathamam varam vrne. 

* ♦ * * * 

10. NACIKETAS SAID 

O ! Lord of Death my craving hear, 

May free from rage my father greet 
Me ; when from thee I am released. 

And unto him tome near. 


— : o 



186 


JWT SRfVcT 

f'lnfcsr^^: I 

TT^: 

^ 5r5^5f»T II 

11. yathaa purastaad bhavitaa prateeta auddaalakir 
aarunir matprasrshtah 

sukham raatreesh shayitaa veetamanyus tvaam 
dadrshivaan mrtyumukhaat pramuktam. 

« ♦ « 4t ♦ 

11. YAMA SAID 

Through my grace shall Auddaalaki, 

Old Aruna’s son, his anger past, 

In peace rest, thee to find, at last 
From the jaws of Death set free. 

— : o : — 

^ ?ft% ^ 

^ JT f^^rfcT I 

12. svarge loke na bhayam kim ca naasti na tatra 

tvam na jarayaa bibeti. 

ubhe teertvaa ashanaayaa pipaase shokaatigo 
modate svarga-loke. 

♦ _* * ♦ * 

12. NACIKETAS SAID 

There broods no fear in paradise 
Nor thirst, nor age, nor sorrows vain. 

And life eternal doth remain. 

And thou dost not abide ! 


: o : — 



187 


STf ^ IT^ I 

c 

qcT^ ^OTT 11 

13. sa tvam agnim svargyam adhyeshi mrtyo, 

. prabroohi tarn shraddadaanaaya mahyam 
svarga-lokaa amrtatvam bhajanta, etad dviteeycna. 
urne varena. 

* • • * * * 

13. May thou unveil to me this fire 
From which immortal life doth spring, 

May thou such knowledge to me bring, 

This too, is my desire. 

— : o : — 

■N 

Srfcicst 
SqTJTR II 

14. pra te braveemi tad u me nibodha svargyam 

agnim naciketah prajaanan 
ananthalokaaptim atho pratishthaam viddhi,. 
tvam etam nihitam guhaayaam. 

* * * * ^ 

14. YAMA SAID 

Know thou, O youth, the holy light 
That leads unto the regions blest. 

On which this universe doth rest. 

And in the heart resides. 


— : o : — 



188 


ITT iTi^cfl^ ^r I 
^ ^ iT«t\^cT- 

N -s 

*T«TT?:iT T[r5: 5^?: li 

il5. lokaadim agnim tam uvaaca tasmai, yaa ishtakaa, 
yaa vateer vaa, yathaa vaa. 
sa caapi tat pratyavadat yathoktam ; athaasya 
mrtyuh punar evaaha tushtah. 

« « « * « 

15. How from the fire all things awoke, 

And how the sacrifice was planned, 

He made the youth to understand. 

And pleased with him, Yama spoke. 

— : o : — 

■JTIT; I 

^TI:JTT ^f^r^TiTRfi^T: 

Tt ^fJOT II 

16. tam abraveet preeyamaano mahaatmaa varam 

tavehaadya dadaami bhooyah. 

tavaiva naamnaa bhavitaayam agnih, srnkaam 
cemaam aneka-roopaam grhaana. 

« * ♦ « « 

16. YAMA SAID 

Thou art my chosen, by the name. 

This sacrificial fire shall rise ; 

And thine the path of action wise. 

This many-sided chain. 

— : o : — 



189 


^^fcT 5rfiTJ[c5 I 
r^=^Tz^JTt II 

17. trinaaciketas ^t^ibhi^ etya sandhim trikarma-krt 
tarati janma-mrtyoo 

brahmajajnam devam eedyam viditvaa nicaayye’’ 
maam shaantim atyantam eti. 

♦ * t « :|e 

17. He who doth learn, and learning know, 

And knowing act, the truth his guide, 

Who Brahman knows, the source of life. 

He unto peace doth go. 

— : o : — 

•N 

q- qq I 

?r wc^TT^ri^T 5^^; 

18. trinaaciketas trayam etad viditvaa ya evano 

vidvaamsh cinute naaciketam, 
mrtyu-paashaan puratah pranodya shokaatigo 
modate svarga-loke. 

♦ 4 c * ♦ ♦ 

18. To Naciketas who thus lights 
The holy fire, he goes beyond 
The seas of death, and sorrow’s storm. 

And unto heaven flies. 

— : o 



190 


q^TfN 5r^^’ZTf?cr ^r^i^- 

19. esha te’gnir naciketas svargyo yam avrneethah 
dviteeyena varena. 

etam agnim tavaiva pravakshyanti janaasas ; 
trteeyam varam naciketo vrneeshva. 

* )|e ♦ * sie 

19. And unto Brahman shall they soon 
Arrive, and find eternal rest, 

Who by thy sacrifice are blest— 

Ask now thy final boon. 

— : o 

I 

20. yeyam prete viciktsaa manushye ‘steety eke 
naayam asteeti caike etat vidyaam anushishtas 
tvayaaham, varaanaam esha varas trteeyah. 

« 4i ♦ « 

20. NACIKETAS SAID 

When from its home the soul doth flee, 

Some say it is, and some *tis not ; 

How doth it live, and where doth pause, 

This would I learn from thee. 

— : o 



191 


5TT 

fT W. I 

»rr JTT ?T^JT*T II 

c ^ 

21. devair atraapi vicikitsitam puraa, na hi suvij- 
neyam, anur esha dharmah, 
anyam varam naciketo vrneeshva, maa moparot- 
seer ati maa srjainam. 

i|i 4s 4c 4i 3|c 

21. YAMA SAID 

Even the gods of old did find 

These truths beyond their ken, O ! child, 

They hard of comprehension lie, 

Me from this boon unbind ! 

— : o : — 

^sf^TT JT 

22. devair atraapi vicikitsitam kila, tvam ca mrtyo 

yan na suvijneyam aattho, 
vaktaa caasya tvaadrg-anyo na labhyah ; naanyo 
varas tulya etasy kashcit. 

« ♦ « 4t ♦ 

22. NACIKETAS SAID 

Do thou, O ! Yama, to me impart 
Where life’s young bud its sweetness rests ; 
Beyond the round of births and deaths, 

Where dwells the soul at last. 

— : o : — 



192 


>T»tlTf^T?T^’ 

23. shtaayushah putra-pautraan vrneeshva, bahooni 
pashoon hasti-hiran-yam ashvaan 
bhoomer mahad-aayatanam vrneeshva svayam ca 
jeeva sharado yaavad icchasi. 

« « « « ♦ 

23. YAMA SAID 

Choose sons and grandsons, strong and old, 

And elephants, and cattle bright, 

Choose for thyself long years of life, 

And horses swift, and gold ! 

— : o : — 

24. etat tulyam yadi manyase, varam vrneeshva,. 

vittam cira-jeevi-kaam ca, 

mahaa-bhoomau naciketas tavam edhi, kaamaa- 
naam tvaa kaama-bhaajam karomi. 

* « ♦ * 4e 

24. And whate’er else that thou canst name 
Thee shall I grant — all thy desires ; 

And dreams to which thou mayst aspire, 

As wealth, and life, and fame. 


— : o : — 



193 


5rT«T?Tf^ I 

?ITT ^im; ^TT’qT; 

?T ^'t^5TT ^5^^: I 

?nF^JTc5rcmf^: 

?TFEi%^'t ms55rra'V: ii 

25. ye ye kaamaa durlabhaa martya-loke sarvaan 
kaamaamsh chandatah praarthayasva. 
imaa raamaah, sarathaah satooryaah, na heedr- 
shaa lambhaneeya manushyaih. 
aabhir mat-prattaabhih paricaarayasva, naciketo, 
maranam maanupraaksheeb. 

« « ♦ « 4t 

25. The things for which men toil and slave 
Be thine ; lo ! here are maidens fair. 

And musicians, and charioteers - 

Ask not of death I pray ! 

— : o : — 

?rfT 

ii 

26. shvo-bhaavaa martyasya yad antakaitat sarven- 

driyaanaam jarayanti tejah 
api sarvam jeevitam alpam eva tavaiva vaahaas 
tava nrtya-geete. 

iHi * * * 

26. NACIKETAS SAID 

Evanescent are these— so long 
They last, as bubbles ; vain, O ! Yama ! 

All life to nothingness doth come ; 

Thine be the dance and song ! 

— : o : — 



194 


sr?:?5 Jr ^?:iftir; ?r qq- n 

27. na vittena tarpaneeyo manushyah, lapsyaamahe 
vittam adraakshma cet tvaa. 
jeevishyaamo yaavad eeshishyasi tvam varastu me 
varaneeyah sa eva. 

♦ * 4: 4c 

27. What happiness wealth brings ? What power 
Can lie in riches ? These do fade 

When on them falls thy fearful shade ; 

Wc dread thee every hour ! 

— : o : — 

?«r: 1 

?rfiT?;qTqq q’jfTf^srqt^T- 

^ II 

28. ajeeryataam amrtaanaam upetya jeeryan martyah 

kvadhasthah prajaanan 

abhidhyaayan varnaratipramodaan, atideerghe 
jeevite ko rameta. 

« 4c 4c 4c 4i . 

28. He who hath seen the peace that shines 
Beyond all passing joy and pain, 

And seen all pleasures, brief, and vain, 

Shall he for living pine ? 


— : o : 



195 


2TcT JTf% 5T??r?I I 
zflSJT 

fTT^^T II 

29. yasminn idam vicikitsanti mrtyo yat saamparaaye 
mahati broohi nas tat, 

yo’yam varo goodham anupravishto naanyam 
tasmaan naciketaa vrneete. 

* ♦ « ♦ ♦ 

29. This wouldst I know — what lies beneath 
This transient life ; what lamp doth burn 
Beneath the veil of no-relurn : 

No other boon I seek ! 

— : o : — 




Chapter One 
Section 2 

1. anyac chreyo anyad utaiva preyaste ubhe naanaar- 
the puiusham sineetah : 

tayoh shreya aadadaanasya saadhu bhavati, 
heeyate ‘rthaad ya u preyo vrneete. 

4 ( ♦ « « « 

1. Then did the Prince of wisdom say — 

Diverse the good and pleasant know ; 

The one to blessedness doth go, 

The other evil’s way. 

— : o 



196 


sT 

5r??t 2TtiT?^>Ti^ ^«ft# li 

2. shreyash ca preyash ca manushyam etas tau sam- 
pareetya vivinakti dheerah. 
shreyo hi dheero’ bhipreyaso vrneete, preyo 
mando yoga-kshemaad vrneete. 

• * * * * 

2. The good and pleasant onward speed 
Unto all men ; the good the wise 
Doth choose-but for the pleasant strives 
The fool of worldly greed. 

— : o : — 

?r fsriTR ^rt- 

c 

3. sa tvam priyaan priyaroopaamsh ca kaamaan 

abhidhyaayan naciketo, tyasraaksheeh ; 
naitaam srnkaam vittamayeem avaapto yasyaam 
majjanti bahavo manushyaah. 

* * * « * 

3. But thou the path of vain desire 

Hath shunned, O ! youth— the pleasant snare — 
Where scheming mortals unaware 
Are caught, and soon expire. 

— ; o : — 



197 


?rr^5zrT ?TT ^ 5TT^T I 

•N ^ 

R cRr R?TRT RfR> R^R II 

4. dooram etc vipareele vishoocee, avidyaa yaa ca 
vidyeti jnaataa : 

vidyaabheepsinam naciketasam manye, na tvaa 
kaamaa bahavo lolupantah. 

« ♦ « « 4t 

4. The flame of knowledge here doth burn. 

And there the night of untruth lies ; 

But thou from vain desires didst fly, 

In wisdom to sojourn. 

— : o : — 

?rfcr5?iTRm?R^ rrrtrt: 

?FRR Rt^T: qntRlRrRTTTRT: I 
JTf^cT ^RRrtTT II 

5. avidyaayaam antare vartamaanaah, svayam dhee- 

raah panditam manyamaanaah. 
dandramyamaanaah pariyanti moodhaah, andhc- 
naiva neeyamaanaa yathaandhaah. 

4t ♦ ♦ ♦ “ ♦ 

5. The fool in ignorance doth dwell, 

With his false wisdom sore deceived ; 

Upon the crooked path his feet. 

As blind by blind are led. 


— : o : — 



198 

m JTTf?^ 'T^ ?fcr 
THJft g^T: 5?T^^JTT'T?ir^ Jr n 

6. na saamparaayah pratibhaati baalam pramaadya- 
natam vittamohena moodham : 
ayam loko naasti para iti maanee, punah punar 
vasham aapady:.te me. 

***** 

6. Deluded by false riches— vain — 

He thinks there nothing lies beyond, 

And bound by folly to me comes 
Again, and yet again. 

— : o : — 

^T^'JTRTF'T 

^ ?T ; I 
f ^S^TTSS- 

7. shra.vanaayaapi bahubhir yo na labhyah, shrn- 

vanto’pi bahavo yam na vidyuh 
aashcaryo vaktaa kushalo’ sya labdhaa, aashcaryo 
jnaataa kushalaanushishtah. 

***** 

7. Whom few do know, and knowing, yet 
Know not ; blest is who him doth strive 
To know ; and blest the teacher wise 
Unto such knowledge wed. 


— : o : — 



199 


f 5ri«rT i 

?r?T?^5rW ?Tm?:jT- 
iTiT'JTSTiriWra’^ 1 1 

8. na narenaavarena proktaa esha suvijneyo bahudhaa 
cintyamaanah : 

ananya-prokte gatir atra naasty anceyaan hy 
atarkyam anupramaanaat. 

^ in it * ^ 

8. Unseen, unheard, him who can tell ? 

For he lives not with little minds ; 

Of subtle ways-him doth one find 
Who with the Brahman dwells. 

— : o 

^rt^TO'T: 

c 

sr^JT II 

9» naisha tarkena matir aapaneyaa, proktaanyenaiva 
sujnaanaaya preshtha : 

yaam tvam aapas satyadhritir bataasi ; tvaadrn 
no bhooyaan naciketah prashtaa. 

***** 

9. Not by cavil O ! comrade mine. 

Doth he this gain ; but by love deep— 

A seeker of the truth as thee 

May we another find ! 


— : 0 : — 



200 


JT STTcir^ ^cT I 

cT^t »TJTT fTTP^%cTO?^^>srT;T- 
TfJTctss^: ftc^T^r II 

10. jaanaamy aham shevadhir ity anityam, na hy 
adhruvaih praapyate hi dhruvam tat 
tato mayaa naciketash cito’gnir anityair dravyaih 
praaptavaan asmi nityam. 

* ♦ ♦ « i|t 

10. Who knoweth more that wealth doth fade, 

And all these beings do soon expire ; 

Yet through the flames of the holy fire 

A house in heaven I made. 

— : o : — 

Iff piTPT 5rf^55T 

c 

11. kaamasyaaptim jagatah pratishthaam krator 

aanantyam abhayasya paaram 
stoma-mahad urugaayam pratishthaam drshtvaa 
dhrtyaa dheero naciketo’ tyasraaksheeh. 

« * « 4t ♦ 

11. But thou hast seen the treasures vast 
Of heaven and earth before thee lie, 

And from them thou hast turned thine eyes, 

O ! wise Naciketas ! 


o 



201 


jTi’iiiT I 

?rfcznc*R>»rrf«r*T^rfT 

«ftTt ^^ifcT II 

12 . tarn dudarsliam goodham anupravishtam guhaa- 
hitam gahva-reshtham puraanam 
adhyaathma-yogaadhigamena devam matvaa 
dheero harsha-shokau jahaati. 

* • « • * 

12. Lost in the Self who steadfast sees 
The light that in the heart resides, 

He is the sage, serene and wise, 

From joys and sorrows free. 

— : o : — 

II 

13. ctac chrutvaa samparigrhya martyah pravrhya 

dharmyam anum etam aapya 
sa modate modaneeyam hi labdhvaa vivrtam 
sadma naciketasam manye 

* * ♦ ♦ « 

13. The light doth shine beyond the gate 
Of flesh, where earthly sorrows cease. 

Which seen the soul doth find release. 

For thee such bliss awaits. 


— : o : — 



202 


3T?T q??Tf^ II 

14. anyatra dharmaad anyatraadharmaad anyatraas- 
maat krtaakrtaai. 

anyatra bhootaac ca bhavyaac ca yat tat pashyasi 
tad vada. 

« « • 4t « 

14. NACIKETAS SAID 

Beyond effect and cause, beyond 
All right and wrong, beyond all deeds. 

Beyond all time what lies concealed^ 

Of that tell me, O ! Yama. 

— : o 

gqiPfT I 

II 

15. sarve vedaa yat padam aamananti, tapaamsi 

sarvaani ca yad vadanti, 

yad icchanto brahmacaryam caranti, tat te padam 
samgrahena braveemi : aum ity etat. 

***** 

15. YAMA SAID 

That which the Vedas teach, the home 

Of all penances, which desires 

The youth to brahmacharya who aspires. 

That know the mystic Aum. 


— : o : — 



203 


5rR^Tzft?Tf5«0f^ II 

16. etadd hy evaaksharam brahma, etadd hy evaak- 
sharam param. 

etadd hy evaaksharam jnaatvaa, yo yad icchati 
tasya tat. 

* « * * * 

16. This is the light that ever shines 
Beyond all darkness, this the glow 
Of all things noble ; ‘twill’ bestow, 

Whate’er desires are thine. 

— : o : — 

17. etad aalambanam shreshtham etad aalambanami 

param 

etad aalambanam jnaatvaa brahma-loke mahee^- 
yate. 

4c « « ♦ « 

17. And through its light he doth discern 
Regions of bliss where truth abides ; 

The shore of Brahman where doth lie 
The land of no return. 


— : o : 



204 


?r5r> f^R: 

5TTWt ff ^r^^ II 

18. na jaayate mriyate vaa vipashcin naayam kutaash- 
cin na babhoova kaschit : 
ajo nityah shashvato^yam puraano na hanyate 
hanyamaane sharcere. 

* 4t * * 4> 

18. Unborn it is, nor doth it die, 

Beyond the world of cause and change, 

Eternal being ; he is not slain 

When dead the body lies. 

— : o 

19 . hantaa cen manyate hantum hatash cen manyate 

hatam, 

ubhau tau na vijaaneeto naayam hanti na hanyate. 

***** 

19. For both the slain and slayer vain 
To think ‘tis slain or it doth slay, 

For slayer and slain, deceived are they— 

It slays not, nor is slain. 


— : o 



205 


lT|t?TT- 
5f TZTTJT I 

^*T?F5: 

«rT5 5r?rK]5»Tr|WHlTTc*T5T: II 

20. anor aneeyaam mahato maheeyaan, aatmaasya 
jantor nihito guhaayaam : 
tarn akratuh pashyati veeta-shoko dhaatu-prasaa*' 
daan mahimaanam aatmanah. 

* * * « « 

20. Small and yet great, from sorrow free, 

Within the heart it doth abide ; 

He in whose soul doth calmness lie. 

Its greatness doth perceive. 

— : o : — 

I?: ^rif^ i 

5rT5*Tf % ii 

21. aaseeno dooram vrajati, shayaano yaati sarvatah : 
kastam madaamadam devam mad anyo jnaatum 

arhati. 

^ * * « « 

21. Still, and yet moving, far, yet near. 

He lieth here, and fills all space, 

And form and formless is his grace : 

Who knows this mystic seer ? 


— : o : — 



206 


22. ashareeram shareereshu, anavastheshv avasthitam, 
mahaantam vibhum aatmaanam matvaa dheero 
na shocati. 

« « * * « 

22. Within these bodies doth he sleep, 

That living flame that ever lights 
All darkness ; this who doth espy, 

Knows neither fear nor grief. 

— : o 

JT ft I 

C >3 

II 

« >3 C\ > 

23. naayam aatmaa pravacanena labhyo na medhayaa, 

na bahunaa shrutena : 

yamevaisha vrnute, tena labhyas tasyaisha aatmaa 
vivrnute tanoom svaam. 

« « « « ♦ 

23. The Self is not by knowledge known. 

Nor by the mind, nor hearing vain — 

On whom his grace benign doth reign, 

He chooses as his own. 

— : o : — 



207 


^RTTf^^TR^ft mPr sriTiMfriTT’^^mr ii 

24. naavirato dushcaritaan naashaanto naasamaahitah 
naashaanta-maanaso vaapi prajnaanenaainam 
aapnuyaat. 

« « « 4t * 

24. Not he who hath not evil slain, 

Nor of mind restless, far removed 
From oneness ; with desires confused— 

Can to the Self attain. 


— : o 

^ ^c?TT ?T: I I 

25. yasya brahma ca kshatram ca ubhe bhavata 
odanah 

mrtyur yasyopasecanam ka itthaa veda yatra sah. 

* * ♦ ♦ * 

25. Who hath not thus his mind resolved — 

Brahmana or Kshatriya ; What doth he 
Of that eternal radiance see, 

In which this world dissolves ? 


— : o : — 



208 


q^^T^zft IT ^ f^'JTTf^^cTT: II 


^bApter One 
Section 3 


1. rtam pibantau sukrtasya loke guhaam pravishtau 
parame paraardhe, 

chaayaa-tapau brahma-vido vadanti, pancaagnayo* 
ye ca tri-naaciketaah. 

« » ♦ * • 

1. Two selves are there who action taste 
And in the inmost heart reside — 

Who Brahman know, who sacrifice 
See them as light and shade. 

— : o : — 

TIT II 

2. yas setur eejaanaanaam aksharam brahma yat 
param, 

abhayam titeershataam paaram naaciketam 
shakemahi. 

4c * * 4 k 

2. The one hath built, and nevermore 
Shall build, he is that Brahma desires— 

One with the sacrificial fire 

Shall find the distant shore. 


— : o : — 



209 


?rTcm?f 5 1 . 

5 mxf^ fqft? ^^: II 

3. aatmaanam rathinam viddhi, shareeram r^itham 
eva tu : 

buddhim tu saaradhim viddhi, manah pragraham 
eva ca. 

« * « « « 

3. On body’s chariot doth recline 

The self its lord ; the minds reins are— 

The intellect the charioteer : 

Thus verily I find. 

— : o : — 

4. indriyaani hayaan aahur vishayaams teshu 

gocaraan, 

aatmendriya-mano-yuktam bhoktety aahur manee- 
shinah. 

♦ ♦ ♦ « « 

4. The senses are the horses swift, 

Their objects dear the path they roam, 

For sense and body are the home 
Of fading worldly bliss. 


— ; o : — 



210 


^r?5Jrri?T^TrJT ^TR^l : II 

5. yas tv avijnaanavaan bhavaty ayuktena manasaa 
sadaa, 

tasyendriyaany avashyaani dushtaashvaa iva 
saaratheh. 

***** 

5. And he whose mind doth riotous run 
Whose senses are not in his sway, 

Him do the wild steeds lead away, 

He d'^th to ruin come. 

— : o ; — 

f^?rTJT^r?T »I5T?TT ^ I 

^^TTF^T ^TR^: II 

6. yas tu vijnaanavaan bhavati, yuktena manasaa 

sadaa, 

tasyendriyaani vashyaani sadashvaa iva saaratheh. 

m ^ 0 * m 

6 . But he of understanding wise. 

Whose mind is calm and senses curbed. 

His chariot neither sways nor swerves, 

Its steeds do gently ply. 


— : o 



211 


7. yas tv avijnaanavaan bhavaty amanaskas sadaa’ 
shucih 

na sa tat padam aapaoti samsaaram caadhigac- 
chati. 

* « * * * 

7. Whose mind with evil is defiled, 

And who in ignorance doth rest 
Bound on the wheel of life and death, 

Doth ever fall and rise. 

— : o 

S. yas tu vijnaanavaan bhavati samanaskas sadaa 
shucih 

sa tu tat padam aapnoti yasmaat bhooyo na 
jaayate. 

0***0 

8. But he whose mind doth pure remain 
Lit by the flame of knowledge bright. 

He freed from death and freed from life 
Is never born again. 

— : o 



212 


?ftSC^JT: qRTncjftfcT r^Koft: q^ || 

"N ■N 

9. vijnaanasaarathir yastu manah pragrahavaan 
narah, 

so’ dhvanah param aapnoti tad vishnoh paramam 
padam. 

« « « ♦ « 

9. Thus drawing fast the reins he flies 
The charioteer of steadfast mind — 

Where dwells the light that ever shines 
Beyond all mortal eyes. 


— : o : — 


'TTT ff^^l qT: II 

10. indriyebhyah paraa hy arthaa, arihebhyash ca 
param manah, 

manasash ca paraa buddhir buddher aatmaa 
mahaan parah. 

♦ * « « « 

10. Beyond ihe senses, objects lie, 

And yet beyond them mind and thought. 

That lead unto the goal long sought— 

The Self that never dies. 


— : o : — 



213 


qt rq53:qrT ^r qq^sr q^T irf^T: ii 

11. mahatah param avyaktara, avyaktaat purushah 
parah 

purushaan na param kincit : saa kaashthaa, saa 
paraa gatih. 

' • . ♦ • ♦ • 

11. Beyond the Self the fount of life, 

And still beyond the Spirit’s bliss ; 

And further than this nothing is— 

The goal of all that strives. 

— : o : — 

/ 

rrq ?Tqq q I 

^qqqi fS^qqi ^^qqf^fq: II 

12. esha sarveshu bhooteshu goodho’tmaa na prakaa- 

shate, 

drshyate tvagryayaa buddhyaa sookshmayaa 
sookshma-darshibhih. 

***** 

12. Within the fortress of the flesh 
It* hidden lies, unheard, unseen. 

Save by the seer of mind serene 
On whom its light is shed. 

— : o : — 


♦The Self 



214 


^ITWlffT I 

5rH»m>TTffr »T^% ?rTc»Tf5T II 

13. yacched vaan manasee praajnas tad vacchcj 
jnaana-aatmani 

jnaanam aatmani mahati niyacchet, tad yacchec 
chaanta-aatmani. 

* * * « * 

13. When mind’s still ocean is not fraught 

By speech ; when knowledge thought enshrouds. 
When wisdom unto calm is bowed, 

Know man is near to God ! 

— : o : — 

STTc^T I 

ITcq’^TT 

I^T' II 

14. uttishthata jaagrata praapya varaan nibodhata : 
kshurasya dhaaraa nishitaa duratyayaa, durgam 

pathas tat kavayo vadanti. 

* * * * * 

14. Arise O ! traveller from thy sleep, 

Lo ! yonder lies thy journey’s end ! 

As razor’s edge, and hard to wend, 

The path beneath thy feet ! 

— :o;— 



215 


^sj.^ f;T?qr»T^T?«r^^ ii 
srfTT^^IfT?^ q^gr: 'TT 3 ^ 
ffT^T^^T 515 ^ 21 ^ n 

15. ashabdam asparsham aroopam avyayam tathaa 
arasam nityam agandhavac ca yat 
anaady anantam mahatah param dhruvam 
nicaayya tarn mrtyu-mukhaat pramucyate. 

* * * 0 * 

15. Sound, touch, and form, and taste, and smell. 
Beginning, end, change, and decay. 

It knoweth not ; who sees the way. 

From death removed doth dwell. 


o 


16. naaciketam upaakhyaanam mrtyu-proktam Sanaa- 
tanam 

uktvaa shrutvaa ca medhaavee brahma-loke 
maheeyate. 

« « « * « 

16. This ancient wisdom, by Yama taught, 

Who hears and tells, indeed is blest. 

For he in wisdom ever rests, 

As candle in the dark. 

— : o 



216 


^^T?T?c3TTJT 11 

17. ya imam paramam guhyam shraavayed brahma- 
samsadi 

prayatash shraaddha-kaale vaa tad aanantyaaya 
kalpate, tad aanan-tyaaya kalpate. 

***** 

17. And whoso shall to Brahmanas wise 
These secrets chant, or at the pyre ; 

He shall—not sinking in the mire — 

Find everlasting life. 


— : o : — 

qTT% ^3Tr?r 

C >9 C *N 

Chapter Two 
Section 1 

1. paraanci khaani vyatrnat svayambhoos tasmaat 
paraan pashyati naantaraatman : 
kash cid dheerah pratyag-aatmaanam aikshad 
avrtta-cakshur amrtat-vam icchan. 

***** 

1. Creation hath these senses trained 

From which the soul doth peer ; but truth 
Is his, who blest, doth inward brood, 

Not through the senses vain. 


— : o : — 



217 


TKjm srmr- 

!r«T ^ftTT ?riT^f^* f^r^c^T 

c 

g-^^lT^^rccTf qr STT^qq?^ II 

2. paraacah kaamaan anuyanti baalaas te mrtyor 
yanti vitatasya paasham. 
atha dheeraa amrtatvam viditvaa dhruvam adhru- 
veshv iha na praarthayante. 

« * ii< * * 

2. The ignorant do seek their bliss 
In pleasures that do swiftly fly ; 

But in the world seek not the wise, 

Where all ephemeral is. 

' — : o : — 

^ T# I 

"S O 

f^STT^TfcT I 

II 

3. yena roopam rasam gandham shabdaan spar- 

shaamsh ca maithunaan, 

etenaiva vijaanaati, kim atra parishishyate : etad 
vai tat. 

***** 

3. The soul, of taste, and sound, and smell, 

And form, and passion— by which known 
Is all this world, of matter sown ; 

Know that the deathless Self. 


— : o : — 



218 


f^^JTTcmsf »R^ 5T II 

4 . svapnaantam jaagaritaantam cobhau yenaanupa- 
shyati, 

mahaantam vibhum aatmaanam matvaa dheero 
na shocati. 

4c 4i 4c 4i 

4. By it are known both dreamless sleep. 

And wakefulness, beyond compare ! 

Eternal Self ! and everywhere ! 

Beyond all mortal grief ! 

— : o : — 

Vt CTTcCTT^ 5ft^»TF73q[>T51 I 

t II 

5. ya imam madhvadam veda aatmaanam jeevam 

antikaat, 

eeshaanam bhoota-bhavyasya, na tato vijugupsate: 
etad vai tat. 

* 4i * * * 

5. Who knows the Self as one who tastes 
The fruits of action — Spirit vast ! 

The Lord of future and the past, 

He does not slink away. 


: o : 



219 


^ ^?T II 

6. yah poorvam tapaso jaatam adbhyah poorvaoo 
ajaayata, 

guhaam pravishya tishthantam yo bhootebhir 
vyapashyata : etad vai tat. 

* ♦ * * • 

6. From iapas* was he born, essence 
Of Spirit, in the secret heart 
Residing, from which he peers forth 
Upon the world of sense. 


♦Austerity, see glossary 


— : 0 : — 

^TT STTtirJT I 

r^'S3?cft I 

II 

7. yaa praanena sambhavaty aditir devataamayee, 
guhaam pravishya tishthantee, yaa bhootebhir 
vyajaayata : etad vai tat. 

♦ * • • • 

7. Aditi , boundless, from which rise. 

All gods ; within the heart she lives. 

And with all beings her spirit is— 

Prakriti, great and wise ! 


— : o : — 



220 


f^ift 3rTJT^fp^fjT5jnff5JT5^r^Tf7fr: i 

IT?T5 t II 

aranyo nihito jaata-vedaa garbha iva subhrto 
garbhineebhih : 

dive diva eedyo jaagrvadbhir havishmadbhir 
manushyebhir agnih : etad vai tat. 

* * * * * 

^8. The fires twain that burn within 

All beings of spirit and matter made, 

As babes within their covering laid — 

This thou by worship win. 

— : o 

II 

*9. yatash codeti shuryo astam yatra ca gacchati, 
tarn devaas sarve’rpitaas tadu naatyeti kash cana : 
etad vai tat. 

• * * * ♦ 

■9. Where rising sun its brilliance sheds, 

And where its golden disc doth lie 
In which all gods do take their rise. 

Beyond which none doth tread ! 

— : o : — 



221 


^ ^ JTT^^ q^^rfcT n 

10. yad eveha tad amutra, yad amutra tad anviha, 
mrtyos sa mrtyum aapnoti ya iha naaneva 
pashyati. 

:¥:¥*** 

10. Within the one all this doth fade, 

Who many sees to death is tied — 

The one is truth, the many lies ; 

One form of many shapes. 

— : o : — 

11. manasaivedam aaptavyam neha naanaasti kin 

cana : 

mrtyos sa mrtyum gacchaii ya iha naaneva 
pashyati. 

« 9K « « « 

11. The mind doth this one truth expound, 

The myriad lives not ; who doth see 
The many where the one should be, 

To death is ever bound. 


— : o : — 



222 


|5TT^ ^cT^qr^T ?r I 

12. angushtha-maatrah purusho madhya aatmani 
tishthati : 

eeshaano bhoota-bhavyasya na tato vijigupsate : 
etad vai tat. 

« « ♦ * « 

12. Small as the thumb* He doth reside 
Within the body ; Him who knows 
Lord of the past and future both. 

From Him he doth not fly. 


♦The eternal Self or the soul which resides in the heart. 


— : o : — 


imh ^ ^ s^r: u 

n 

13. angushtha-maatrah purusho jyotir ivaadhoo- 
makah : 

eeshaano bhoota-bhavyasya sa evaadya sa u 
shvah : etad vai tat. 

« ♦ ♦ * ♦ 

13. Within the heart as brilliant ray. 

Smokeless and sootless. He remains— 

Through fleeting time He is the same 
Tomorrow and today. 


: o : — 



223 


|»T fsj I 

14. yathodakam durge vrshtam parvateshu vidhaavati, 
evam dharmaan prthak pashyams taan evaanuvi* 
dhaavati. 

***** 

14. Who varied doth these truths discern, 

And after them distracted flies 
As torrent down the steep hillside, 

He doth for ever run. 


— : o 

irgf 5^^5rTJT^ STRITT ^?rfrT »flcT*T li 

15. yathodakam shuddhe shuddham aasiktam taadrg 
eva bhavati, 

evam muner vijaanata aatmaa bhavati gautama. 

« « ♦ * 4t 

15. Joined with Supreme, the Self is one 
Of him who is with wisdom blest, 

As water pure in pure doth rest. 

When That to This doth come. 


- : o : — 



224 


4 ^cTJI 

Chapter Two 
Section 2 

1. puram ekaadaasha-dvaaram ajasyaavakra-cetasah^ 
anushthaaya na shocati vimuktasca vimucyate : 
etad vai tat. 

« « « Hi * 

1. Within the city He doth reign, 

Of portals nine, the Lord of life ; 

His is not grief, nor His the strife — 

This soul of saintly ways. 


— : o : — 

^tcTT TlWffq; I 

?rcr? 5?TlJT?f^c5rT ntsrr 

c ^ C > 

?Tr?iTT ii 

2. hamsash shucishat, vasur antarikshasat hotaa 
vedishat, atithir duronasat, 
nrshat, varasat, rtasat, vyomasat, abjaa, ' gojaa> 
rtajaa, adrijaa, rtam brhat. 

♦ ♦ ♦ ♦ 

2. He is the sun upon the sky, 

And in the space is his sojourn. 

The priest the sacred flame who burns, 

In men and gods he lies. 


— : o : — 



225 


SrcJT»T?!rf?T I 

^T*R*rreVJt f3r?% ii 

3. oordhvam praanam unnayaty apaanam pratyag 
asyati, 

madbye vaamanam aaseenam vishve devaa 
upaasate. 

* « ♦ ♦ 

3. From him the inward breath doth flow, 

The outward rise ; he is the dwarf* 

Who reigns within the inmost heart, 

And him the gods adore. 


♦Another name for the thumb-sized person the eternal Self 
(angushtha-maatrapurusha), residing in the heart. 

— : o 

tTcT^ t II 

4. asya visramsamaanasya shareerasthasya dehinah» 
dehaad vimucyamaanasya kim atra parishishyate : 
etad vai tat. 

♦ * * ♦ * 

4. When at the fatal hour doth fly 
The soul from forth this brittle urn, 

His is the flame that doth return. 

The Self that does not die. 


— : o 



226 


5T STTW^T »rrTT%fT «Tc?ff I 

5 JTf?»T^^«TTf«T?r> II 

5. na praanena naapaanena martyo jeevati kash cana 
itarena tu jeevanti, yasminn etaav upaashritau. 

« « * ♦ * 

5. Not in the breath is this contained— 

The fount of life, and spirit strong ; 

But in the one that lies beyond, 

In which the Self doth reign. 

— : o 

^ *n:t STF^T «nc*TT ii 

6. hanta ta idam pravakshyaami guhyam brahma 

Sanaa tanam : 

yathaa ca maranam praapya aatmaa bhavati 
gautama, 

* ♦ • ♦ • 

6. Do thou O ! youth, now from me learn 
What Brahman is, and where doth fly 
The soul when body dead doth lie, 

And where it doth sojourn. 


— : o : 



227 


Iff jt: i 

?«n’^*T^S5^f^Tr?^T q’^TT ^ zr^TT II 

7. yonim anye prapadyaate shareeratvaaya dehinah, 
sthaanum anye’ nusamyanti, yathaa karma, 
yathaa shrutam. 

« « • « « 

7. Some souls into a womb do speed, 

And some do find their transient homes 
In plants and flowers on the earth sown. 

As are their thoughts and deeds. 

— : o 

«T ffrf*T*TT^: 

t 

8. ya esha supteshu jaagarti kaamam kaamam 

purusho nirmimaanah 

tad eva shukram tad brahma tad evaamrtam 
ucyate. 

♦ ♦ * ♦ * 

8. In those asleep in dreamless bliss 
Who is awake. Him know the Self, 

In whom all worlds do find their rest. 

Beyond whom nothing is. 


— : o 



228 


tTJpf^sTT ?r#^aT?crTlcJTr ^ ^‘T Rfe^T> l> 
^T545T^t sTf^r^zt 5rf5i^'T> \ 

?r#wf^T]rirr ^<t srPcf^qt u 

q^?:eT«TT 

JT #?I ^1^ : II 

^9ft ?l^>Tcn?clTTc*Tr 
^5f ^I^TT ^tUcT I 

^»TTc»T^5£f ?r gV^r- 

?iTT5^^ ^^^'STT^T II 

f^c^ftsrfrc^T?!r %^?T5%^?TT?rT- 

ift ^i^TiJT I 

^^TTcJT?5ST Ils^q^irf?^ g^TT- 

ff^^iTTiT u 

^5T 5 ^f5^5ri?ftirf ffig ^iFct ii 

^^\ ^tF?^ JT f ^"IS^qF^iT: 1 

^WT ^^F*T? F^^TiF^ II 

9-15. agnir yathaiko bhuvanam pravishto roopam 

roopam prati-roopo babhoova, 

ekas tathaa sarva-bhootaantar-aatmaa loopam 
roopam prati-roopo bahish ca. 
vaayur yathaiko bhuvanam pravishto roopam 
roopam prati-roopo babhoova, 



•ekas tathaa sarva-bhootaantar-aatmaa roopam 
roopam prati-roopo bahish ca. 

sooryo yathaa sarva-loksya cakshur na lipyate 
cakshushair baahya-doshaih 

«kas tathaa sarva-bhootaantar-aatmaa na lipyate 
loka-duhkena baahyah. 

-eko vashee sarva-bhootaantar-aatmaa ekam beejam 
bahudhaa yah karoti, 

tarn aatmastham ye’ nupashyati dheeraas teshaam 
sukham shaasvatam netareshaam. 

nityo’nityaanaam cetanash cetanaanaam eko 
bahoonaam yo vidadhaati kaamaan, 

tarn aatmastham yenupashyanli dhiraah, teshaam 
shaantish shaashvatee, netareshaam. 

tad etad iti manyante’ nirdeshyam paramam 
sukham, 

katham nu tad vijaaneeyaam kimu bhaati vibhaati 
vaa. 

na tatra sooryo bhaati, na candra-taarakam, 
ncmaa vidyuto bhaanti, kuto’yam agnih : 

tam eva bhaantam anubhaati sarvam tasya bhaa- 
saa sarvam idam vibhaati. 


* * * * * 


9»15. As do the dazzling flames 
Take on the form they burn. 
So doth the Self attain 
The shape where He sojourns ; 



230 


And yet He doth remain 
Removed from where He flows. 
As are the mist and rain. 

Or as the wind that blows. 

We are with grief undone. 

And empty dreams that fade ; 

But as the brilliant sun 
He shines beyond all shade — 

Bowed not with this world’s pain 
Nor wearied with its tears. 

He life and death hath slain. 

And lost the count of years. 

He dwells the inner guide. 

The master of all souls. 

His are the thoughts that rise 
And lead unto the goal ! 

And of the one He makes 
A thousand shapes and forms. 
Yet in the heart doth stay — 

The wise thus know Him long. 

Amid the things that pass 
He ever doth abide. 

Perennial flame that casts 
Its brilliance on all sides. 

And they who thus descry 
Do peace eternal And, 

For they have seen the light 
That shines beyond all times ! 



231 


And loud do they exclaim. 

This is the bliss supreme ! 

For which all life was made. 

From which all beings did spring ! 

O ! how shall I Him find. 

The Lord who doth create ? 

In Himself doth He shine 
Or in His creatures great ? 

The sun there doth not rise. 

Nor moon, nor silvery star. 

There lightning humbly hides 
Her head, and dwells afar ! 

For only when He shines. 

Do shine their myriad glows. 

And from His fount divine, 

Doth all their brilliance flow. 



232 


: ^TJTTcTJT: 

f«r^T: ?T# I 

cT?T II 


Chapter Two 
Section 3 

1. oordhva-moolo’vaak-shaakha esho’shvatthas 
sanaatanab, 

tad eva shukram tad brahma, tad evaamrtam 
ucyate 

tasmin lokaah shritaah sarve tad u naatyeti kash 
cana : etad vaitat. 

♦ « ♦ 4t « 

1. Firmly doth stand this Brahman tree, 

Branches below, and roots above ; 

And in it are contained these worlds. 

Beyond which none can reach. 

— : o 

jTTwr iTsrfeT i 

2. yad idam kin ca jagat sarvam praana ejati 

niksrtam 

mahad bhayam vajram udyatam, ya etad vidur 
amrtaas te bhavanti. 

♦ ♦ * ♦ ♦ 

2, For ever onwards moves this show, 

Trembling with fear before Him bowed ; 

And blest is he who thus endowed. 

This might of Brahman knows. 

— : o : — 



233 


^r«TT??zrr»ff^:cTqf^T ^TJTTci'rfer I 

3. bbayaad asyaagnis tapati, bhayaat tapati sooryah ! 
bhayaad indrash ca vaayush ca, mrtyur dhaavati 
pancamah. 

♦ ♦ ♦ ♦ ♦ 

3. Through fear of Him the fire doth glow, 

And shines the sun, and blows the wind ; 

And Him do fear both Yama and Indra, 

And all that live below. 


— : o : — 

sa -s 

>3 O 

4. iha ced ashakad boddhum praak shareerasya 
visrasah, 

tatah sargeshu lokeshu shareeratvaaya kalpate. 
« « ♦ ♦ « 

4. Him who doth know, before the soul 
Doth fly, from sorrow is he free ; 

Who turneth round, and will not see, 

Amidst these worlds doth roam. 


— : o 



234 


I 

qrft^ ^T »r?«r#- 

^zTTcnT^tfT^r I 

5. yathaadarshe tathaatmani, yathaa svapDe tathaa 
pitr-loke, 

yathaapsu pareeva dadrshe, tathaa gandharva- 
loke chaayaa-tapayor iva brahma-Ioke. 

***** 

5. As in a mirror here He stands, 

As in a dream in regions far — 

In water where the angels* are, 

Light, shade, in Brahmans land. 


— : o : — 


*These angels are those who live in the fathomless spaces of 
air-called gandharvas. 



235 


«T«T»rccr52T?TT^mt ^ II 

c o 

6. indriyaanaam prthag-bhaavam udayaastamayau 
ca yet, 

prthag utpadyamaanaanam matvaa dheero na 
shocati. 

* iK * * * 

6. Removed from Self the senses rise, 

And rising set — who this doth know 
The goal is his ; he grieves no more. 

Of understanding wise. 


7. indriyebhyah param mano manasas sattvam 
uttamam, 

sattvaad adhi mahaan aatmaa, mahato’vyaktam 
uttamam. 

« 4c ♦ ♦ ♦ 

7. Above the senses is the mind. 

And more than mind the noble thought : 
Beyond it Self ; and over all. 

The endless light, divine ! 


— : o : — 



236 


9rTc?rT 5=3ir^ sjy^TJTcr?# ^ ^r^fcr n 

avyaktaat tu parah puruso vyaapako’Iinga eva ca, 
yam jnaatvaa mucyate jantur amrtatvam ca 
gacchati. 

♦ ♦ « ♦ ♦ 

Beyond the endless is the One, 

Formless— whom all the space contains — 

Who knows Him, free from all ties vain, 

To life eternal comes. 

— : o : — 

5T 

« -N 

na samdrshe tishthati roopam asya, na cakshushaa 
pashyati kasha nainam : 

hrdaa maneeshaa manasaabhiklpto ya etad vidur 
amrtaas te bhavanti. 

♦ ♦ ♦ ♦ * 

■9. In the eye’s light He doth not live ; 

But in the heart, the heart divine ! 

And in thought pure, and in the mind — 

Who knows, immortal is ! 


o : — 



237 


T?Sr^rcT«Sf^ I 

rf ^mrf: qw »r%*T n 

10. yadaa pancaavatishthante jnaanaani manasaa saha^ 
buddbish ca na viceshtati, taam aahuh paramaam 
gatim. 

♦ « ♦ « ♦ 

10. When from their tasks the senses cease, 

And mind and thought do silent rest — 

Know ‘tis the haven of the blest, 

The bliss that shines supreme. 

— : o 

Jrm't n 

11. taam yogam iti manyante sthiraam indriya- 

dhaaranaam 

apramattas tadaa bhavati, yogo hi 
prabhavaapyayau. 

♦ ♦ ♦ ♦ ♦ 

11. For sense — control indeed is yoga. 

From which the inner peace doth rise ; 

The vagrant senses stay, the wise, 

For calmness comes and goes. 


— : o : — 



238 


JT ^TJT^TT ^ I 

fT^^'^fcT ^^cftSfzr^ ^ ^|q5TV*I^ II 

12. naiva vaacaa na manasaa praaptum shakyo na 
cakshushaa, 

asteeti bruvato’nyatra katham tad upalabhate. 

* * ♦ * * 

12. Who can speech, or mind, or sight. 

Know Him ? or by the senses weak ? 

In Himself is He ; those who seek 
Beyond, seek in the night. 

— : o : — 

.5r€t?% ii 

13. asteety evopalabdhavyas tattva-bhaavena 
cobhayoh, 

asteety evopalabdhasya tattva-bhaavah praseedati. 

♦ « « ♦ 4c 

13. Through worship of the form attained 
The formless is— His natures both ; 

When on His form doth dwell the soul, 

The formless soon is gained. 


— : o 



239 


^ STfSJT?^ ^TTTT f f? r«rcIT: I 

?r«T JTcJffsiJrft II 

14. yadaa sarve pramucyante kaamaa ye’sya hrdi 
shritaah, 

atha martyo’mrto bhavaty atra brahma 
samashnute. 

« « « ♦ 4t 

14. When from heart’s holy soil are ’torn 
Weeds of desire ; then is the flower 
Of Brahman, even in the bower 

Of this life, lovely, born. 

— : 0 : — 

15. yadaa sarve prabhidyante hrdayasyeha granthayah, 
atha martyo’mrto bhavaty etaavad anushaasanam. 

♦ ♦ ♦ ♦ * 

15. When all the knots the heart that bound, 

Are severed, then the soul at last 
Beyond eternal bliss doth pass. 

Free from this mortal round. 


— : o 



240 


5«r?iT»Tr^f5T: • 

feUs^T^JlTT II 

16. shatam caikaa ca hrdayasya naadyas taasaam 
moordhaanam abhinibsrtaikaa : 
tayordhvam aayann amrtatvam eti, vishvann 
anyaa utkramane bbavanti. 

♦ ♦ 4t 

16. Full five score veins in hearts there be, 

And of them one doth upward lie, 

From which the soul at death doth fly 
To immortality. 


— : o : — 

> O C c 

17. angusthamaatrah purusho’ntaraatmaa sadaa 
janaanaam hrdaye sannivishtah 
tarn svaac chareeraat pravrhen munjaad 
ivesheekaam dhairyena : 
tarn vidyaac chukram amrtam tarn vidyaac 
chukram amrtam iti. 

♦ « * 4c ♦ 

17. The small sized Self doth e’er abide 
Within the heart — do thou draw Him 
With strength — as from the reed the wind 
By lips is blown outside. 


— : o 



241 


qt^rr^f^r ^ \ 

w^^ 5ir:^> f^^?5- 

18. mrtyu-proktaam naciketo’tha labdhvaa vidyaam 
etaam yogavidhim ca krtsnam, 
brahmapraapto virajo ’bhood vimrtyur anyopy 
evam yo vid adhyaatmam eva. 


« ♦ ♦ « « 


18. Then Naciketas, havin gained 

Of Yama this light, of yoga the sea ; 
From passion and from death set free, 
Unto the Brahman did attain. 


— : o : — 



242 


Introdnction to the Mundaka Upanishad. 

This Upanishad gets its name from the word 
Mundaka (to shave), denoting that it is meant for those 
who have shaved their heads and become wandering 
monks. This is because the teaching contained in it 
are of the highest kind, and for persons who have 
renounced the world completely, and are engaged only 
in the pursuit of Brahman. The teachings are contained 
in the form of a dialogue between the disciple, Sakuni, 
and his preceptor, Angiraas. The disciple wants to 
know that by knowing which everything is known. The 
teacher replies that there are two kinds of knowledge 
— the lower kind which consists of the four Vedas along 
with the various other sciences like grammar, etymo- 
logy, phonetics etc. and the higher knowledge by which 
Brahman is attained. 

By properly carrying out rituals heaven can be 
reached ; but this is only temporary, for after enjoying 
the fruit of their actions the souls come back to the 
earth— for such worship cannot remove the fetters of 
decay and death. The knowledge of Brahman^ however, 
can only be gained after renouncing the world and 
going for instruction to a qualified preceptor. 

The second book describes the nature of Brahman 
as the source of all things. It dwells in the heart as the 
knower and the seer. Before, behind, above, below, to 
the right, and to the left, it is Brahman alone which 
pervades the universe. 

The third book tells of the soul which is separated 
from Brahman through ignorance. When it is thus 



243 


separated it identifies itself with the individual, and 
consequently suffers. But when it beholds the Lord it 
becomes free from grief. The way to the knowledge of 
Brahman is through the practice of truthfulness, auste- 
rity, right knowledge, and continence. The knowledge is 
not attained by penance or through good works alone. 
When desire and attachment are removed, understand- 
ing becomes clear and serene— like the face of a clean 
mirror. For such souls all desires cease to exist, and 
they are freed from rebirth and enjoy immortality here 
on the earth. He who knows thus the Supreme Brahman 
verily becomes Brahman. 

The Upanishad ends with the admonition that these 
who have not purified themselves should not pursue the 
knowledge of Brahaman, for it is not a knowledge to be 
imparted to an impure person. 


o 



244 


C o 

r^4T?ft?^5rt 2T5T5: n 

f^rffcT ^ 5J=?r f K?«r^r: f^ffcr jt: ^r 

JT?:cTI^g? ?Tf<cj%fjT: ^«Tr^ 

Invocation. 

bhadram karnebhih shranuyaam devaah bhadram 
pashyemaa skhabheer yajtraah. 
istharai ragrai stushthuvaa sastanoo bhir vyashem. 
devahitam yadaayuh. 

savasti na Jndro vridhashrvaah svastinah paorshaa. 
vischva vedaah. 

svasti nastaa akshyora arishta nemih svasti no 
Brahaspatir dadhaatu. 

4( 3«( ♦ ♦ 4c 

Unto us give O ! Lord, Thy words divine, 

Sight of what holy is, that we may sing 
The glory — that in these brief years we find, 

Such strength of limb as glorious health can bring. 
May Taarkshya the savious, Poosan bright. 

Great Indra immortal, and Brahaspati, 

Bestow the wisdom in these words that lies. 

That we their truth may cherish, their light see. 


— : o : — 



245 


5r«?T: 

^5FT?ir jft'^^r I 

^ U^^j ?I^r^? ?TSrrcT55T 
jT^r^k ^^csj^rr^r sri^ ii 
?Tt srsr^^ w^iTirr 

«r^f eft 5Tt^r^f»r^ ff i 
^ ^T^^T^rr^T ?rc2T^5R sn^ 

^T^^T^ft r^T^ qTT^^W II 

Chapter One 
Section 1 

1. brahmaa devaanaam prathamah sambabhoova 
vishvasya kartaa bhuvanasya goptaa 

sa brahma-vidyaam sarva-vidyaa-pratishthaam 
atharvaaya jyeshtha putraaya praaha. 

2. atharvane yaam pravadeta brahmaatharvaa taam 
purovaacaangire brahma-vidyaam 

sa bhaaradvaajaaya satyavaahaaya praaha 
bhaaradvaajo ’ngiras paraavaraam. 

♦ ♦ • ♦ ♦ 

1-2. The Maker and the Guardian of these worlds, 
Great Brahmaa, of His own might did come forth- 
Creator and Preserver— to His son 
Atharvan, did He these old truths impart— 

Of and he to sage Angiras- 

Who unto Satyavaaha, of Bhaaradvaaja 
The son : and he to Angiras did preach— 

Thus through the mighty seers of old did pass 
This wisdom high and low of ancient days. 

— : o 



246 


^ f^r^rsTicr^r^fT: 5rsr=5s t 

^ffJTfT 5 VT^T^'t II 

^ %r^5^r ^ 

^?r?cT, TO ^5rT<T?:T ^ II 

3-4. shaunako ha vai mahaashaalo ‘ngirasam vidhivad 
upasannah papraccha, kasmin nu bhagavo 
vijnaate sarvam idam vijnaatam bhavati iti. 
tasmai sa hovaaca : dve vidye veditavye iti ha 
sma yad 

brahmavido vadanti, paraa caivaaparaa ca. 

***** 

3-4. Great Shakuni virtuous citizen of old. 

According as was wont, to Angiras 
Did hie, and to that sage divine did say, 

By knowing what, sir, is all this here known ? 
This do I seek. To him the seer did say. 

Of two kinds is this knowledge, Shakuni, so 
The knowers of the sacred Vedas tell. 

One low is, and the other higher know. 


— : o : — 



247 


f?[ren 

5«TT^T0f Prwft I q’JT TTT, ^ ITT 

5. tatraaparaa rg-vedo yajur-vedah saama-vedo 
‘tharva-vedah shikshaa kalpo vyaakaranam 
niruktam chando jyotisham-iti : atha paraa yayaa 
tad aksharam adhigamyate. 

***** 

5. The Vedas, Rig, and Yajur, Saama, Atharva, 

The code of rituals, and the science of words, 
Grammar, and metrics, and that noble art 
The future which divines ; know such as these 
The lower knowledge are— the higher is 

By which man knows the one which doth not die. 

o : — 

i 

C\ 

6. yat tad adreshyam agraahyam, agotram, avarnam, 
acakshuh-shrotram tad apaani-paadam, 

nityam vibhum sarva-gatam susookshmam tad 
avyayam yad bhoota-yonim paripashyanti 
dheeraah. 

* ♦ ^ 4i 

6. That which unseen is and will not be felt, 

Which hath no creed, no source, no attribute, 

Nor sees, nor hears, nor moves with hand or foot^ 
Eternal, limitless, immeasurable ; 

That subtle spirit which is everywhere 
The wise perceive as vast creation’s source. 

— : o 



248 


2r«T>T5TTniT: ^ 

^ C 

?r«TT 'TfsTolIT^fl’^^: I 

2T«rT ^rfl: 5WT^ 

cfWTT^ II 

7. yathorna-naabhih srjate grhnate ca, yathaa 
prthivyaam oshadhayas sambhavanti, 
yathaa satah purushaat keshalomaani tathaaksharaat 
sambhavateeha vishvam. 

« * * * * 

7. As spider throws and draweth back the strings 
As earth upon its face the herbs doth bear, 

As on the head and body grow the hair, 

So from the Brahman doth creation spring, 

— : o : — 

STT’ift JTT: II 

8. tapasaa ceeyate brahma, tato’nnam abhijaayate, 
annaat praano manah satyam lokaah karmasu 
caamrtam. 

* * * * * 

8. By contemplation deep these worlds were born 
Mere broken fragments in which shone the whole. 
And mind did rise, and rose the cosmic soul, 

And elements, of which all life was formed : 

Thus by them forged this never ending chain 
Which binds all souls till they the goal to gain 

— : o : — 



249 


JT: ?r#5r: ?rT?r*PT : I 

cr??TI^cr5 ^'T^Tfrf ^ II 

9. yah-sarvajnah sarva-vid yasya jaaanamayam 
tapah ; tasmaad etad brahma naama>roopam 
annam ca jaayate. 

« « « # 

9. For the world-soul, and food, and name, and form. 
From Him did issue forth. Who is the wise ; 

From Whom naught in the universe is hid. 

Who changes not one jot by what He made, 

For having made He is eternal still. 

— : o : — 

«p«n: ^^1% II 

Chapter One 
Section 2 

1. mantreshu karmaani kavayo yaany apashyams 
taani tretaayaam bahudhaa santataani, 
taany aacaratha niyatam, satyakaamaa, esha vah 
panthaah sukrtasya loke, 

« * ♦ * ♦ 

1. O ! ye, that love the truth, those works perform 
Of which the Vedas three do loud proclaim. 

And build a bridge unto the mighty heavens 
Of worthy deeds, where goodness ever reigns ! 


: o 



250 


3^i52rT^nTRf^i|^1r: ii 

2. yathaa lelaayate hy arcis samiddhe havya-vaahane» 
tad aajya-bhaagaav antarenaahutih pratipaadayec 
chraddhayaahutam. 

« « 

2. When doth the fire kindle. 

Between the tongues of flames 
Pour thou with fingers nimble 
And faith, the offering named. 

— : o : — 

iTJTrtT^TonrrcTfsT^fsT^ \ 

5ft^T5T ii 

3. yasyaagnihotram adarsham apaurnamaasam 
acaaturmaasyam anaagrayanam atithivarjitam ca 
ahutam avaishvadevam avidhinaa hutam aa- 
saptamaams tasya lokaan hinasti. 

* ♦ He ♦ 

3. Without rites who doth sacrifice 
At new and full moon anon. 

When the four months of autumn 
And harvest time are gone ; 

And unto gods he offers not. 

And guest there standeth none : 

Not one of all the seven worlds 
Doth such a one attain ; 

Bhur, Bhuvar, Svar, Mahar and Jitaana, 

Tapas, and Satya-?A\ vain ! 


— : o : — 



251 


»TJT>3r^T=Er 
^ g^TT^foit I 

%5niriTT5TT ?% fsrl^T: ii 

4. kaalee karalee ca mano-javaa ca sulohitaa yaa ca 
subhoomravarnaa, 

sphulinginee vishva-roopee ca devee lelaayamaanaa 
iti sapta-jihvaa. 


4. The dark, the fierce, the swift as miod. 

The crimson and smoke-hued, 

The blazing bright as sparkling light, 

And one as goddess viewed : 

The seven tongues of fire 
The climb high and still higher. 

— : o : — 

^ S3 

?T«TT^T^ =^T|cT3Tt I 

^^TRt II 

5. eteshu yash carate bhraajamaaneshu yathaa- 
kaalam caa hutayo hy aadadaayan 

tarn nayanty etaas sooryasya rashmayo yatra« 
devaanaam patir eko’dhivaasah. 


5. Who doth oblation offer 
Into the shining flame, 

At proper time him do they lead 
Where the one Lord remains. 


: o 



252 


fW^TT ^T=^?Tpflr^?czfts^g7cZr 
ITI^ ^xs^: II 

‘6. ehy eheeti tarn aahutayas suvarcasah sooryasya 
rashmibhir yajamaanam vahanti 
priyaam vaacam abhivadantyo’rcayantya, esha 
vah punyas sukrto brahma-lokah. 

4t ♦ ♦ ♦ ♦ 

O ! welcome traveller, welcome ! 

To him the offerings say 

The world of Brahmaa thou hast gained 

By thine good works this day ! 

And on the sun’s rays borne 
The carry him away. 

— : o : — 

2T?r^TT 

o 

3rTTn^5' ^ ^rf^cr ii 

7. plavaa hy ete adrdhaa yajna-roopaa 
ashtaadashoktam avaram yeshu karmaa. 
etac chreyo ye’bhinandanti moodhaah jaraa- 
mrtyum te punar evaapiyanti. 

* « 

7. Frail are the rafts of sacrifice that float 

Manned by the eighteen souls of lower karma. 
Deluded they who on such goodness gloat, 

And on the rocks of age and death are sunk. 

: o : — 



253 


^ >TJT^*TT^T: I 

5r^?rf2T»THT: ^rsr 

jf^^JTRT JT«IT?^: ll 

8. avidyaayaam antare vartamaanaah svayam dhee- 
raah panditam manyamaanaah 
janghanyamaanaah pariyanti moodhaah, andhe- 
naiva neeyamaanaa yathaandhaah. 

i ♦ « « * 

8. Lost in the night of ignorance they spin 

These fools from suffering unto suffering ; yet 
Think they be steeped in wisdom— as the blind 
In grievous darkness stumble, by blind led. 


— : o : — 

^c«rf')T>T-?Tf?cT I 

9. avidyaayaam bahudhaa vartamaanaa vayam 
krtaarthaa ity abhimayanti baalaah : 
yat karmino na pravedayanti raagaat tenaaturaab 
ksheenalokaash cyavante. 

4c « ♦ ♦ « 

9. And on life’s journey onwards do they pause 
At some vain victory— untimely gain — 

But soon their passions and attachments rise, 
Their deeds exhausted, they do sink again. 


o 



254 


^f^riTTfTT 

ST^^T: I 

?[T^?zr ^ gf ^S 5 ^c%- 
if f^^rff^ II 

10. ishtaapoortam manyamaanaa varishtham naanyac 
chreyo vedayante pramoodhaah 
naakasya prshthe te sukrte ‘nubhootvemam lokam 
heenataram vaa vishanti. 

♦ « 4e ♦ ♦ 

10. Naught better know than gifts and charity 
These souls ; and in some sensual heaven, dear, 
But for a time do they ‘mid pleasures dwell, 

For having reaped they soon from thence are cast 
To their old lives, or in worlds even lower. 

— : o : — 

^ 5^cft ^Sifq-Tprr 1 1 

11. tapah shraddhe ye hy upavasanty aranye shaantaa 

vidvaamso bhaikshaacaryaam caranath, 
soorya-dvaarena te virajaah prayaanti yatraamrtah 
sa purusho hy avyayaatmaa. 

• * « 4c 

11. And those who in the silent forest deep 
Do live a life austere, devout, and wise. 

Who know the peace of solitude— the poor 
In spirit— they pass by the solar light 
These stainless souls— to immortality. 


— : o : — 



255 


5T: I 

^f5?5rrfTT«T ^ 

^rfiTcTTfir: «r>M n 

^^'sf 

5r>^T^ ^t cTc^^'t II 

12-13. pareekshya lokaan karmacitaan braahmano 
nirvedam aayaan naasty akrtah krtena 
tad vijnaanaartham sa gurum evaabhigacchet 
samit- paanih shrotriyam brahma-nishtam. 
tasmai sa vidvaan upasannaaya samyak | rashaan- 
ta-cittaaya shamaanvitaaya 
yenaaksharam purusham veda satyam provaaca 
taam tattvato brahma-vidyaam. 

« ♦ ♦ 4e * 

12-13. Thus shouldst he see the emptiness of worlds 

Gained by his deeds— for deeds which have a source 
Win not the Lord Who no beginning hath : 
Therefore shouldst he a worthy teacher seek, 
Who’s wise, and in the Spirit hath repose. 

Who thus with reverence comes, him verily 
Should the preceptor Brahman’s light impart 
By which he to the deathless being doth go. 


— : o 



256 


3T«TT 

I sT^rq?^ ^r^7T: n 

cr«rr ^x\% fqfq^rr: ^rqr: 

5r^rqf^ zrf?^ ii 

Chapter Two 

Section 1 

1. yathaa sudeeptaat paavakaad visphulingaah sahas- 
rashah prabhavante saroopaah 
tathaaksharaadvividhaah, saumya, bhaavaah 
prajaayante tatra caivaapi yanti. 

♦ « ♦ ♦ « 

1. As sparks that issue from the blazing fire, 

From the one being eternally there break 
The many forms, and unto Him retire. 

— : o : — 

^5r; 1 

?rsrm> q?: ii 

2. divyo hy amoortah purushah sa baahyaabhyan- 

taro hy ajah 

apraano hy amanaah shubhro aksharaat paratah 
parah. 

* « ♦ * * 

2. Without beginning is that being divine. 

Formless and pure, within, and yet without, 
Eternal He with His own glory shines : 

For breath He draweth not, nor dwells in thought 


— : o 



257 


^ 5zAfaTN: 'Tr«T^ II 

3. etasmaaj jaayate praano manah sarvendriyaani ce, 
kham vaayur jyotir aapah prthivee vishvasya 
dhaarinee. 

* ♦ ♦ ♦ ♦ 

3. He life and air, mind, and the senses made 

Fir6, water, ether, and earth that supports. 

— : o : — 

^5: JTT'it) f^2T 

'Tf«T^ i|f ^ 11 

4. agnir moordhaa, cakshushee candra-sooryau, 

dishah shrotre, vaag vivrtaash ca vedaah ; 
vaayuh praano hrdayam vishvam, asya padbhyaam 
prthivee hy esha sarva-bhootaantaraatmaa. 

« ♦ ♦ ♦ ♦ 

4. Fire verily His head is. 

The sun and moon His eyes, 

The endless space His ears. 

His voice the vedas wise. 

The wind that blows His breath is. 

The universe His heart. 

And from His feet the earth rose 
The light that shines in all. 

— : o 



258 


?ft«T«rJT: 7Sr52rT*[ i 
5irTJT f?T3?Err^ iftr^^TJTT 
srsri: 5^mrr ^r^sr^cTr: ii 

5. tasmaad agnis samidho yasya sooryah somaat 
parjanya oshadhayah prthivyaam, 
pumaan retas sincati yoshitaayaam bahveeh 
prajaah purushaat samprasootaah. 

♦ « « « * 

5. In Him the heaven lieth 
Whose fuel is fiery sun. 

And from the moon that fiieth 
The stormy clouds descend. 

And rain the herbs doth nourish, 

By which sustained are men. 

Whose seed in wombs doth flourish, 

And life is born again. 

- : o : — 

6. tasmaad rcah saama yajoomshi deekshaa yajnash 

ca sarve kratavo dakshinaash ca, 
samvatsarash ca yajamaanash ca lokaah somo 
yatra pavate yatra sooryah. 

6. The Lord of Vedic verses, 

Melodious chants divine. 

The Saman and the Yajus, 

And sacrificial time. 

He is the sacrificer. 

Of offerings He the Lord : 

— : o 



259 


q^^'t ^^iT^ I 

STTOINTflV 

«r5T ^T??t r^fei?^ II 

stt^tt: sr^^f^cT 

^fiT«r: i 

STMT 5fmT Prf^^T: ?T'^ II 

7*8. tasmaac ca devaa bahudhaa samprasootaah saad- 
hyaa manushyaah pashavo vayaamsi 
praanaapaanau vreehi-yavau tapash ca shraddhaa 
satyam brahmacaryam vidhish ca. 
sapta-praanaah prabhavanti tasmaat saptaarcishas 
samidhas sapta-homaah 

sapta ime lokaa yeshu caranti praanaa guhaasha- 
yaa nihitaas sapta sapta. 

« « « ♦ « 

7-8. He is the world of fathers 
And He the world of gods ; 

And heavenly hosts and sages, 

And men and birds and beasts, 

The breath that storms and rages. 

And rice and barley fields, 

In Him lie truth and faith. 

And law and chastity. 

And sight with brightness made 
That wordly objects sees. 

The seven nerves that run 
Into the hearts unseen* — 

And over everyone, 

Presides the Lord serene. 


*the seven organs of sense in the head — two eyes two cars, two 
nostrils, and the mouth. Their activities are co-ordinated by 
the mind, which lies in the heart. 



260 


?r^5^ ?TtT 5Er>qq-ift 

9. atas samudraa girayash ca sarve asraaat syandante 
sindhavas sarva-roopaah, 

atash ca sarvaa oshadhayo rasash ca yenaisha 
bhootais tishthate hy antar-aatmaa. 

* ^ « 

9. From Him do streams and oceans, 

And mountains, take their rise. 

And herbs, and saps which nourish 
Life, that doth here survive ; 

The bodies built with care 
In which the spirit lies. 


— : o 

cTtI l ift 

PRt II 

10. purusha evedam vishvam karma tapo brahma 
paraamrtam, 

etad yo vcda nihitam guhaayaam so’vidyaa- 
granthim vikirateeha, saumya. 

♦ ♦ « ♦ « 

10. This mighty Being, beloved, lies. 

In works and holy sacrifice ; 

Who knows Him seated in the heart, 

Hath even here, ere he departs, 

The knot of ignorance destroyed. 

And bound no more, no more doth toil. 


— : 0 : — 



261 


?r*TPi5rtT i 

trsiq; 5rmP=^Tr»T'?=5^ ^r^^T- 

qT rq?rT?rqT? m 

q5[f^TT? =q 

'' >o o 

?Tfw?ftqrr ffrf^cTT 

^ ^ 5rT'iT?^| JTq: 

^Tcq II 

■N C 

Chapter Two 
Section 2 

1-2. aavih samnihitam guhaacaram naama mahat 
padam atraitat samarpitam, 
ejat praanan nimishac ca yad etat jaanatha sad 
asad varenyam param 
vijnaanaad yad varishtham prajaanaam, 
yad arcimad yad anubhyo’nu ca, yasmin lokaa 
nihitaa lokinas ca 

tad etad aksharam brahma sa praanas tad u vaan 
manah, 

tad etat satyam, tad amrtam, tad veddhavyam, 
saumya, viddhi. 

« « ♦ « « 

1-2. Behind this vast creation steady shines 

The secret lamp, within the heart contained, 

And from its brilliance gross and subtle came : 
That know beyond all wisdom which doth lie, 

That life is, yea ! that verily is speech, 

And thought, and truth, that th’immortal flame ; 
Subtle and luminous, within its reach 
The world, and all the transient things of life. 
That, O ! beloved, by thee shouldst be khown, 
Know it, and in Brahman find thou a home ! 


— : p 



262 


^3^ 

^ ?T?«Tzft^ I 

?rrw %^?tt 

5T%-if II 

3. dhanur grheetvaa aupanishadam mahaastram 
sharam hy upaasaanishitam samdadheeta : 
aayamya tad-bhaavagatena cetasaa lakshyam tad 
evaaksharam, saumya, viddhi. 

♦ « « « ♦ 

3. Lift thou the bow of these songs sacred formed 
And on it place an arrow fleet and sharp 
By constant vigil to the Lord made strong, 

And mind immersed in ocean of His thought 
Make thou this Brahman, O ! beloved, thy mark. 

— : o : — 


5r’iT^> ^5: ^rc*TT I 

?t5riTc^JT II 

4. pranavo dhanuh, sharo hy aatmaa, brahma tal 
lakshyam ucyate, 

apramattena veddhavyam, sharavat tammayo 
bhavet. 

« ♦ ♦ « « 

4. O ! pilgrim, stretch the bow of mystic Aum, 

And on it place the arrow of the self 
Which doth towards the target onward speed. 

Till one the soul and Brahman doth become. 


— : o : — 



263 


-N C 

?nT: 5rm?^ ??#: i 

srTJT^r ?ri5mJT»T?zTT 

^5: II 

5. yasmin dyauh prthivee caantariksham otam manah 
saha praanaish ca sarvaih, 
tam evaikam jaanatha aatmaanam, anyaa vaaco 
vimuncatha, amrtasyaisha setuh. 

4c :i( ♦ ♦ ♦ 

5. In whom the heaven and the earth unite, 

And space, and stars, and planets, and the sky, 

In whom the mind and life-breaths are contained, 
Him know the Self-all other talk is vain ! 

Across life’s ocean Him the bridge thou see 
Unto the shore of immortality. 


— : o : — 



264 


^ ^l^rr strttr: i 

eiTTITT^r WTfiTR 

?^r?cT 'TRTJT 'TRcfT^^ 1 1 

m ^Tf^^TT I 

5ir>?2TIcJTT srfcTfES^: 1 1 

6-7. araa iva ratha-naabhau samhataa yatra naadyah 
sa esho’ntash carate bahudhaa jaayamaanah, 
aum ity evam dhyaayathaatmaanam, svasti vah 
paaraaya tamasah parastaat. 
yah sarvajnah sarva-vid yasyaisha mahimaa bhuvi 
divye brahma-pure hy esha vyomny aatmaa 
pratishthitah. 

♦ • * ♦ * 

6-7. Where all the vessels of the life blood meet 
As myriad spokes upon a chariot wheel. 

Within the heart he dwells, one, and yet made 
Many ; by love, and joy, and anger swayed : 
Towards that self as Aunty O ! traveller strive 
For lo beyond the darkness shines the light ! 

All wise. All-knowing, His the glory is 
That on the earth doth shine, within this bright 
City of Brahman is the heart He lies. 

This being divine of everlasting bliss. 


— : o : — 



265 


jrfrrfcscftsf^r i 

rT? toftJT ^'t^T 

?TT5 II 

c ^ 

8. mano-mayah praana-shareera-netaa pratishthito’ 

nne, hrdayam sannidhaaya 
tad vijnaanena paripashyanti dhecraah aananda* 
roopam amrtam yad vibhaati. 

***** 

S. Within the heart enveloped, in the mind 
He dwells, the master of all life and forms— 

The body is His ancient castle strong ; 

The wise souls Him by perfect knowledge find. 

— : o : — 

f ?r4^r5inTT: i 
*FnfRjr ii 

9. bhidyate hrdaya-granthish chidyante sarva- 

samshayaah, 

ksheeyante caasya karmaani tasmin drshte 
paraavare. 

* ♦ ♦ ♦ • 

9. And loosened are the knots the hearts that tied, 
Of passion, and desire, and lust, and greed, 

When in all things the Lord they do descry, 

All doubts dispelled all bonds of karma released. 


— : o 



266 


qqtr^qT 3q>f^^T ^ q^icqfq^> fqg: ii 

10. hiranmaye pare koshe virajam brahma nishkalam 
tac chubhram jyotishaam jyotih tad yad aatma- 
vido viduh. 

* * * * 4t 

10. Within the shining sheath of mind He dwells, 
Beneath the inmost core, stainless and pure. 

The life of all that lives, light of this world— 

Thus do the knowers of the Self Him know. 

— : o : — 

^ITT f ^>Sq-Trr^q; I 

qmr fqqif^ ii 

11. na tatra sooryo bhaati, na candra-taarakam, 

nemaa vidyuto bhaanti, kuto’yam agnih, 
tarn eva bhaantam anubhaati sarvam, tasya 
bhaasaa sarvam, idam vibhaati, 

***** 

11. There sun shines not, nor shine the moon and stars, 
Nor flash of lightning, much less fires below. 

For when He shines then shine all things that are. 
And with His glory all these worlds do glow. 


— : o : — 



267 


ssrsr^^'t^:# ^ 5r?r^ 

c 

fq5i^r»T? II 

12. brahmaivedam amrtam purastaad brahma, pash- 
caad brahma, dakshinatash cottarena 
adhashcordhvam ca prasratam brahmaivedam 
vishvam idam varishtham. 

♦ • * • ♦ 

12. Afore, behind, towards the right and left. 

Above, below, yea ! in all space, know Him, 
Brahman immortal ! and in Him do rest 
These endless worlds that ever toil and spin. 

— : o : — 

gq’iTi ^^T?TT 

"S C 

II 

Chapter Three 
Section 1 

1. dvaa suparnaa sayujaa sakhaayaa samaanaia 
vrksham parishasvajaate 

tayor anyah pippalam svaadv atty anashnann 
anyo’bhicaakasheeti. 

***** 

1. Two birds are sitting on the selfsame tree. 

The one in bondage and the other free ; 

The one with joy doth eat the golden fruit, 

The other sits and gazes silently. 


: o : — 



'268 


SJft^rqr 51T*nJT: I 
TTffJTTfrriTrrT li 

2. samaane vrkshe purusho nimagno’neeshayaa 
shocati muhyamaanah, 

jushtam yadaa pashyaty anyam eesham asya 
mahimaanam iti, veeta-shokah. 

***** 

2 . Sunk in the sea of ignorance he grieves, 

The self in bondage tied, but when he sees 
The other Lord of glorious form divine, 

Freed from all sorrow, self-annulled is he. 

And good and evil from him he doth shake. 

— : o : — 

q-^T q5q: 

5’iqqT^ 

3. yadaa pashyah pashyate rukma-varnam kartaaram 

eesham purusham brahma-yonim 
tadaa vidvaan punya-paape vidhooya niranjanah 
paramam saamyam upaiti. 

***** 

3. The seer who hath the golden Lord perceived, 
One with the Spirit is he stainless made. 

— : o 



269 


STT’ift if ^ JT: 

?rT^iT5Ft¥ ?rTc*TTr^: 
r^RRi^q- : II 

4. praano hy esha yah sarva-bhootair vibhaati 
vijdanan vidvaan bhavate naativaadee 
aatma-kreeda aatma-ratih kriyaavaan esha brahma* 
vidaam varishthh. 

* * * ♦ ♦ 

4. In Him he doth delight, with Him make sport, 
And knowing Him he doth act passionless. 

For having known Him who canst vainly talk— 
The Lord Supreme who in all beings doth rest ? 


— : o 


5. satyena labliyas tapasaa hy esha aatmaa samyag- 
jnaanena brahmacaryena nityam. 
antah-shareere jyotir-mayo hi shubhro yam 
pashyanti yalayah ksheenadoshaah. 

* * ♦ ♦ « 


5. Through truthfulness and wisdom is He known. 
And chastiiy-when sages Him behold, 
Resplendent in His glory do they shine. 

And all impurities are left behind. 


— : o 



270 


qfSIT %^JTTJT: 

JtJTT^JTfc^T'Tift ^rccT^TiTT 

'TTiT rfT«rRT[ n 

6. Satyam eva jayate naanrtam, satyena panthaa 
vitato deva-yaanah 

yenaakramanty rshayo hy aapta-kaamaa yatra tat 
satyasya paramam nidhaanam. 

« ♦ ale ♦ ♦ 

6. Along the path divine the seers do tread 

Free from desire — to where Thou art in sooth, 

To Thine abode they come unto truth wed, 

For truth alone doth conquer, not untruth. 


— : o : — 

pra aF^|rf?a% =a 

Faf^a Virata ii 

7. brhac ca tad d ivy am acintya-roopam sookshmaac 
ca tat sookshma-taram vibhaati. 
dooraat sudoore tad ihaantike ca pashyatsv 
ihaiva nihitam guhaayaam. 

« « 4c « ♦ 

7. Vast and divine, beyond all fancy dwells 
The light of Brahman subtler than subtlest ; 

And farther than the farthest 'tis, yet find 
Within the heart, the seers, its source divine. 


— : o 



271 


5T fTirq ^RT 

^JT«rr i 

5ri?T5r?rT^?T 

^ ?>'?TTZI*TrJT: I 

8. na cakshushaa grhyate naapi vaacaa naanyair 
devaih tapasaa karmanaa vaa 
jnaana-prasaadena vishuddha-sattvas tatas tu tarn 
pashyate nishkalam dhyaayamaanah. 

♦ 4: ♦ « 

8. Eyes cannot Him perceive, nor words explain. 

Nor by works, nor by penance is He known. 
When intellect is pure made, then alone 
By meditation is the Brahman gained. 


- : o : — 

Sim: q^^TT i 

sr^HT 

^rfm^T ?TTmT 1 1 

9. esho’nur aatmaa cetasaa veditavyo yasmin praanal 
pancadhaa samvivesha, 
praanaish cittam sarvam otam prajaanaam, 
yasmin vishuddhe vibhavaty esha aatmaa. 

4t « « ♦ ♦ 

9. When thought’s pure glimmering ray, serene and 
bright, 

Of the five senses formed, within doth shine. 

The self is seen by its blaze illumined : 

Subdued when senses are, then shines its light. 


— : o : — 



272 

JT JT ?rr^«IlfcT 

^T*TJT^ JTT5^ ^im^T- 

^ ^ ^T*Tr* 

?cr?JTT5Tc*T^ vri'ii^TTr: ii 

10. yam yam lokam manasaa samvibhaati vishuddha- 
sattvah kaamay-ate yaamsh ca kaamaan. 
tarn tarn lokam jaayate taamsh ca kaamaams 
tasmaad aatmajnam hy arcayed bhooti-kaamah. 

« ♦ * ♦ ♦ 

10. Him honour thou, O ! ye, who bliss doth seek, 
Who doth thir Brahman know— the sacred fire — 
For what the pure soul wishes he receives. 

And he doth find whatever he desires. 

— : o : — 

^ 'TT5T 

fjrf^cT ^1% I 

Section 2 

1. sa vedaitat paramam brahma dhaama yatra 
vishvam nihitam bhaati shubhram 
upaasate purusham ye hy akaamaas te shukram 
etad ativartanti dheeraah. 

♦ « « * ♦ 

1. He who hath known the self doth Brahman know, 
In whom these worlds do rest, who radiant 
shines : 

Free from desire, who Him doth worship, goes 
Beyond the seeds of birth, and peace doth find. 


— : o : — 



273 


^ I 

TJTfc^?>TTT?zr ^^TciTfT^5 
%\^ sif^^ft^rf?^ ^RT: II 

2. kaamaan yah kaamayate manyamaanah sa 
kaamabhir jaayate tatra tatra 
paryaapta-kaamasya krtaatmanas tu ihaiva sarve 
pravileeyanti kaamaah. 

* * * * iit 

2. Drunk with desire who wordly objects seeks. 
Returns ; his tortuous longing to fulfil— 

But e’en on earth for him desires do cease 
Whose soul perfected is, and passion free. 


— : o : — 

^mTcJTT 

?T 5T «r^?T I 

o >a 

%fr 

c >» 

?TTc»TT II 

CO o > 

3. naayam aatmaa pravacanena labhyo na medhayaa, 
na bahunaa shrutena : 
yam evaisha vrnute tena labhyas tasyaisha 
aatmaa vivrnute tanoon svaam. 

^ ^ 

3. By knowledge ’tis not gained, nor by discourse. 
Nor by instruction wise— for the wind blows 
As it doth list— and even so the Self 
Doth on His chosen one His light bestow. 


: o : — 



274 


?TT2T»TTc*TT 

fr ^ ^Tfft i 

fet- 

sTT^m II 

^fJTTc^JTJTq’^t ^rrfrqc^r : 
ff^TcHTfS ^"t^TRr: 5r^T?^T: l 
^ ?r#?T ?rt^: sTTczr 
5^mc?TTJT: ?T#?r^Tf^5rrf^ 1 1 

4-5. naayam aatmaa bala-heenena labhyo na ca 
pramaadaat tapaso vaapy alingaat. 
etair upaayair yatate yas tu vidvaams tasyaisha 
aatmaa vishate brahma-dhaama. 
sampraapyainam rshayo jnaana-trptaah 
krtaatmaano veeta-raagaah prashaantaah 
te sarvagam sarvatah praapya dheeraa 
yuktaatmaanas sarvam evaavishanti. 

« « ♦ « * 

4-5. Not by the weak of will is the Self won, 

Nor by the heedless souls that aimless toil, 

But who with vigour strive to Him do come : 
These tranquil souls from base attachment freed 
Do in the light of knowledge ever dwell, 

And everywhere His glory do they see, 

And having seen within the All do rest. 


— : o ; — 



275 


ir^: ^^Tc^T: I 
^ 'TTT?a‘^T% 

T^T^T^T: 'Tr^5=5ZTff^ II 

6. vedaanta-vijnaana-sunishcitaarthaah samnyaasa- 
yogaad yatayah shud-dhasattvaah 
te brahma-lokeshu paraantakaale paraamrtaah 
parimucyanti sarve. 

4k * * * 

6. Who hath renounced, and striving, who hath sensed 
The light of Vedanta, he Brahman doth gain 
Even at the hour of revelation, when 

No more the soul in bondage doth remain. 

— : o : — 

sFrifpiT ?TRITT 

II 

7. gataah kalaah pancadasha pratishthaa devaash ca 
sarve prati-devataasu 

karmaani vijnaanamayash ca aatmaa pare’vyaye 
sarva ekee-bha-vanti. 

« « « « « 

7. Gone are the fifteen parts unto their source, 

And all the senses to their sovran gods. 

And deeds and self unto the Lord do flow, 

And all that is, resolved to all that was. 


— : o : — 



276 


JT!rr 

»r5^r?5r ?Tm^7 i 

?r«rT %rJT ffTir^’TT^ ff 5^^: 

'T'^TcTt f^^nr n 

^T?r <TTJT 

1% I 

•\ 

8-9. yathaa nadyas syandamaanaas samudre astam 
gacchanti naama-roope vihaaya, 
tathaa vidvaan naama-roopaad vimuktah paraat- 
param purusham upaiti d ivy am. 
sa yo ha vai tat paramam brahma veda brahmaiva 
bhavati, naayaabrahma-vit kule bhavati, 
tarati shokam tarati paapmaanam guhaa- 
granthibhyo vimukto’-mrto bhavati. 

4c * « * * 

8-9. As rivers in the mighty ocean pour, 

Even so the knower, freed from name and form 
The Absolute attains, and is no more, 

And sins and sorrows he no longer knows, 

Or ignorance, or passion, or desire— 

The soul immortal which to Brahman goes, 

And purified is with that holy fire. 


— : 0 



277 


^ «r^f^: I 

f^irdwa" fsrf^rsr^ 4^5 ii 

10. tad etat rcaabhyuktam : 

kriyaavantas shortriyaa brahmanishthaas svayam 
juhvata ekarshim shraddhayantah 
teshaam evaitaam brahma-vidyaam vadeta 
shirovratam vidhivad yais tu ceernam. 


* * * * 0 


10. Thus in the Vec/ic verse is it set forth : 

Only to such as do the rites perform 

This knowledge give ; to those in Fec/as steeped, 

Devoted to the Lord, of noble faith, 

Oblations to Ekaarsee who do make. 

And as enjoined the Shirovrata to keep. 


— : o : 



278 


^W. 'TTil^rw't ^W. qTJT^fw: II 

11. tad etat satyam rshir angiraah purovaaca, naitad 
a*ceerna-vrata dheete. 

namah parama-rshibhyo namah parama-rshibhyah. 
« « ♦ « * 

11. This is the truth indeed 
Sage Angiras did teach 
The pupils at his feet, 

In ancient times : 

No one who hath not made 
A vow purity’s sake 
Should for his study take 
These words sublime. 

Salutations to thee 
O ! seers of great degree, 

Salutations to thee 
O ! seers divine. 


— : o 



GLOSSARY OF VEDANTIC TERMS 


Adharma Antonymn of ‘dharma’ which means duty, 
or virtuousness of right action. ‘Adharma’ 
therefore signifies unrighteousness, or lack 
of religious duty. 

Aditi The infinite, free, or unbound— the mother 

of all gods. Aditi was contrasted with 
Dili (definite), and so it became a term for 
the distant east from which all the bright 
gods came. Max Muller thinks it to be 
one of the oldest names for dawn, ‘or more 
correctly, of that portion of the sky from 
whence every morning the light and life 
of the world flashed forth.’ In the Rig 
Veda, Aditi is implored frequently for 
‘blessings on children and cattle, for pro- 
tection and forgiveness.’ She is called 
Deva-matri — ‘mother of gods* and known 
sometimes as the mother, sometimes as the 
daughter of Daksha. She is also recognised 
as mother of the gods Varuna, Mitra, Arya- 
man, and the seven Adityas. In the Matsya 
Purana it is mentioned that when the ocean 
was churned a pair of ear-rings came out 
which were given by Indra to Aditi, and 
then (according to what we learn from 
other Puranas) these ear-rings were stolen 
by the Asura King, Narka, and later resto- 
red to Aditi by Krishna. 

Agni One of the chief deities of the Vedas, and 

one of fhe three great ones, the other two 
being Vayu (Indra), and Surya. He pre- 
sides over earth, as Vayu and Surya do over 
air and sky. He is the mediator between- 
men and gods and is actively associated 
with men’s activities and home life. Hence 



280 


Agamin 

Karma 

Abimsa 


Akasha 

matra 


A-ksara 

A-matra 


Ananda 


Ananda- 

maya 


Anaatam 


he is invoked on all important occasions 
like marriage, and in religious rites. 

See under Karma. 

Non-violence, non-injury. The belief that 
no pain should be caused to any living 
creature. It is one of the beliefs common 
to both Hinduism and Buddhism. 

The subtle element akasha stands for ether 
which pervades all the universe. According 
to Hindu metaphysics it is a substance 
which is one, eternal, and all-pervading, 
and has the quality of sound. 

Imperishable. 

Modeless. There are three modes or matras 
of the sound Aum corresponding to the 
three states of the self viz. waking, dream, 
and sleep respectively. The fourth state is 
the modeless one (a matra)— also known as 
turiya, the natural state of the self, which is 
unchanging and unconditioned. 

Ananda means absolute bliss. It is one of 
the elements which form the nature of the 
absolute ; the other two along with it are 
sat-being, and chit-consciousness. So all 
the three together are sat-chit-ananda, or 
saccidananda, meaning being-consciousness- 
bliss, which is the higher nature of the 
absolute, or Brahman. 

One of the five sheaths, or koshas of the 
soul. The Upanishad believe that the soul 
has five sheaths, or coverings, one more 
subtle than the other. Anandamaya is the 
innermost one and is the sheath of bliss. It 
constitutes the causal body or karana- 
sharira. See also ‘Kosha’. 

Infinite. It is one of the qualities of the 
Absolute self. The others are truth (satyam) 
and knowledge (jnanam). 



281 


Andaja 

^ngirasa 


Annarasa- 

maya 

Apana 

Apo matra 
Arjuna 


Born from eggs. All organic bodies are 
classified under three heads (a) those born 
from eggs, called andaja (b) those born 
from germs, called jivaja, and (c) born 
from sprouts, called udbhijja. Sometimes 
another class called svedaja is added, cover- 
ing those bodies born of sweat. 

One of the seven Rishis, or sages, through 
whom the divine Veda was imparted to 
mankind It is said that when the waters 
of the flood covered the earth these Rishis 
entered an ark along with Manu, and lived 
in it till the ark rested on the Naubandhana 
peak from where a fish guided the vessel. 
Many hymns of the Rig-veda are attributed 
to Rishi Angiras who was also a law giver 
and a writer on astronomy. He was also 
considered to be priest to the gods, and 
the lord of the sacrifice. His wives were 
Smriti (memory), Shraddha (faith), Swadha 
(oblation) and Sati (truth). His sons were 
Utathya, Brihaspati, and Markandeya. 
The Bhagivata Parana represents him as 
begetting sons by Rathitara, a Kshatriya 
who was childless, and they were subse- 
quently calle dthe descendants of Angiras. 

One of the five sheaths, or Koshas, of the 
soul. The annarasamaya is the outermost 
sheath, made, of food viz the physical body. 
See also ‘Kosha’. 

The nerve currents which pertain to the 
organs of excretion. One of the five mani- 
festations of prana. See also ‘prana’. 

The subtle element of water. 

Also known as Bartha, Dhananjaya etc. 
The third of the five Pandavas. He won 
Draupadi at a svayamvara, and later went 
into exile. Tn the struggle with the 
Kauravas he obtained the personal assis- 



282 


tance of krishna who acted as his charioteer^ 
and before the beginning of the Kuruk» 
shetra battle related to Arjuna the Bhaga- 
wad Gita. It is in this later context that 
his name comes up frequently in Hindu 
philosophy. 

Ashrama Means a place of discipline (from sharm- 
to labour). The Upanishads divide the 
entire life of man into four stages or 
ashramas. These are (1) student life or 
brahmacharya in which the youth leaves 
his home and lives with a preceptor till his 
education is finished. (2) The life of the 
house-holder, or grihastha, in which the 
student having completed his education 
marries, has children and lives a family life. 
(3) The life of retirement from the world 
and preparation for release from existence 
—the Vanaprastha stage. This begins when 
in old age, being absolved of family duties, 
the man prepares for final enlightenment and 
release from worldly life This is the stage 
of austere discipline and penance — a life of 
tranquillity and desirelessness. (4) The 
fourth and last ashrama is the stage of 
sannyasa, or renouncement, in which the 
man becomes a sort of wandering mendi- 
cant or ascetic. Strictly speaking this is not 
an ashrama but only a stage, as when a 
man enters into sannyasa he is not bound 
by rules as the first three ashramites are. 
Therefore sometimes this stage is called 
that of the atyashramin (belonging to no 
ashrama). In this stage the truth of Brahman 
is realised. 

Ashvapati Means ‘lord of horses’ and is an appella- 
tion given frequently to kings. 

Atman The old meaning of Atman is ‘breathing’. 

In the Upanishads it came to mean the 
soul or self of a living being, especially of a 



283 


human being. According to Hindu religi* 
ous belief the soul is eternal and transmit 
grates from one body to another. It has 
the same nature as the Absolute or 
Brahman, and the great discovery of the 
Upanishads was that the Atman, or soul, 
was the same in essence as Brahman. 

Atma The self-power of God. The Upanishads 

Shakti teach that this power of God which lies 

hidden in his own qualities is the prime or 
first cause of the creation of the universe. 

Aum Aum (sometimes spelled ‘Om’). This is a 

mystic sound believed by the Upanishads to 
be all that is, all that was, and all what 
will be. It is the manifesting word of God 
according to ihe Yogasutras. It is the 
basis of all sound. The first letter ‘a’ is the 
root sound which is produced without 
touching any part the tongue or the palate ; 
‘u’ is a continuous sound produced, rolling 
from the vocal chords right up the mouth ; 
‘m’ is the end sound produced by the clos- 
ing of the lips. Thus ‘Aum’ represents all 
sounds and represents all words that can be 
made. All the universe of name and form 
is covered by ‘Aum’. 

Bharadwaja A Rishi who is mentioned frequently in the 
Vedas, and to whom many Vedic hymns are 
attributed. He was son of Brihaspati. 
and father of Dronacharya. He lived at 
Prayaga, and it was there that Rama and 
Sita visited him, though the Mahabharata 
mentions his residence as Hardawar. Ulti- 
mately he went to the heavenly world and 
became one with the sun. 

Bhrigu A Vedic sage and ancestor of Parasurama. 

He was present at Daksha’s sacrifice where 
Shiva pulled out his beard. Nahusha v/as. 
cursed by him to become a serpent when 
he kicked the sage Agastya. Bhrigu is well 



284 


known for the curses he heaped upon those 
who annoyed him, which included even 
Shiva, whom he cursed to take the form of 
a linga, and Brahma whom he excluded from 
worship of the Brahmans. 

Shuman A term from the infinite used to describe 
Brahman. 

Bhur One of the seven worlds - Bhur, Bhuvar, 

Svar, Mahar, Jana, tapas and Satya. The 
first four worlds viz. Bhur, Bhuvar, Svar 
and Mahar, also represent the four Vedas. 
Bhur for Rig Veda, Bhuvar for Yajur Veda, 
Swar for Sama Veda and Mahar for the 
Atharva Veda. According to the Satapatha 
Brahmana Bhur, Bhuvar and Swar were the 
three luminous essences which Prajapati 
produced from the Vedas by heating them. 
‘He uttered the word Bhur, which became 
this earth ; Bhuvah which became this 
firmament ; and Swar which became that 
sky. ‘Bhur-loka, is one of the divisions of 
the universe, and means the earth. The 
others are Bhuvar-loka, the space between 
the earth and the sun in which sages live, 
Swar-loka, the heaven of Indra between the 
sun and the polar star, Mahar-loka, the 
abode of saints like Bhrigu etc., Jnana-loka, 
the abode of Brahma’s sons, Tapa-loka, 
where the Tapasvi’s or Vairagi’s live, and 
Satya-loka or Brahma-loka, from where there 
is no re-birth. 

Bhuvar See ‘Bhur’. 

Brahaspati He is supposed to intercede with gods on 
behalf of men, and protect mankind from 
the wicked. Known as the father of gods — 
‘the shining and golden coloured, having 
the thunder for his voice’. He was son of 
. Rishi Angiras. Also known as jiva, the 

living ; didivis, the bright, dhishana, the in- 
telligent ; and gishpati, lord of speech. 



285 


Brahma- 

charaya 

Brahman 

(Brahma) 


Brahmaa 


Brahmana 

(Brahmin) 


Brahma- 

vidya 

Buddhi 


Chandala 

Chitta 


The first of the three wordly ashramas* 
student life (see ashrama) 

The absolute and comic soul. It is believed 
to be self-existent, all pervading, eternal, 
from which all beings emanate and to which 
all return. It is uncreated, unborn, without 
beginning, and on realising it the soul 
attains immortality, and is freed from re- 
birth (see also ^Atman)’ 

The creator of the universe and the first 
member of the triad (the other two being 
Vishnu, the preserver, and Mahesh, the 
destroyer). He is Prajapati, or lord, and 
father of all living creatures and is repre- 
sented as having four heads, and four arms. 
His consort is Sarasvati, goddess of wis- 
dom, and his vehicle is a swan. 

The first of the four Hindu castes, the 
others being kshatriya, Vaisha, and Shudra 
(the warrior class, the business class, and 
the working class). The Brahmanas were 
generally priests and their duties were to 
study and teach the Vedas, and to perform 
sacrifices and religious ceremonies 
The knowledge of Brahman or the Absolute. 
The highest and supreme wisdom leading 
to the release of the soul from bondage. 

The faculty of the mind which determines 
action. In Sankhya philosophy it is the 
psychological aspect of Mahat — the great. 
It is an evolute of prakriti, and being made 
of the finest matter can reflect clearly the 
consciousness of purusa. The senses, the 
mind and the ego all function for it. Its 
functions are to decide and to find out 
things and its attributes are virtue, know- 
ledge, detachment, and power. 

Outcaste. 

Mind stuff. The subtle elements which give 



286 


Cosmic 

soul 

Dama 

Dama 

Devas 

Dharma 


rise to the birth of mind. Chitta is the 
same as antahkarana. It means the three 
internal organs-buddhi or intellect, ahankara 
or ego, and manas or mind. 

The absolute or higher Brahman. Shankara- 
charya has described two kind of Brahman 
— the lower or acosmic Brahman which is 
God, apara Brahman, or Ishwara, and the 
higher Brahman or para Brahman or the 
Absolute the cause of production, mainte- 
nance, and destruction of the universe. The 
cosmic soul is the higher Brahman. 

Control of the body and the senses. One 
of the steps in Yoga discipline. 

Self-control or self-restraint. This along 
with dama or giving of gifts signifying 
generosity and daya or compassion, are the 
three rules of ethics recognised by the 
Upanishads. 

Gods or deities — from the root div, to shine. 
The gods are considered to be thirty three 
in number, eleven for each of the three 
worlds (heaven, hell, and earth). They are 
known as ‘the shining ones'. 

Duty, or the path of right action. ‘Darma' 
comes from ‘dhr’— to hold, or to support. 
It means prop, support, or law. Later it 
came to mean customary law, religious 
injunction, or duty— that which supports 
the universe as well as society. Dharma 
governs a man’s attitude towards the 
external world and his mental and physical 
reaction in any given situation. It is what 
a man snould do to keep his moral conduct 
above reproach. When the great sage Vyasa 
was asked his definition of dharma he 
said : 

Shrutam dharma sarvasyam, shrutva chaivav 
dharyatam. Atmanah pratikulani p^reshan 



287 


Dhyana 

Dvaita 

Ekain 

Ekarsi 

Oargi 


duru 


Indra 


na samacharet. (Hear what dharma is in a 
nutshell. Hear and practise it. That which 
causes hurt to you, or that which is harm- 
ful to you — do not do that for others) 

Meditation on the divine. One of the stages 
of Yoga discipline (see also ‘dama'). 

The dualistic school of Hindu philosophy 
as opposed to the advaita doctrine (the 
doctrine of non-difference). While the main 
exponents of the advaita were Shankara- 
charya, Gaudapada, Vallabhacharya, and 
Shriharsh, the dvaita philosophy was ex- 
pounded by Madhava and Ramanuja. 

The one. 

A kind of sacrificial fire to which oblations 
are made as part of a religious ceremony. 

A woman sage who took part in a philoso- 
phical contest held at the court of King 
Janaka in which she questioned the sage 
Yajnavalkya about the nature of the Abso- 
lute. This shows that women took active 
part in society and religion in ancient times 
and pursued the study of knowledge as 
assiduously as men. Another woman sage, 
Maitreyi, also finds mention in the Upani- 
shads. 

A spiritual teacher, who was greatly revered. 
Initiation by a guru is one of the most 
important steps [ towards, self realisation 
according to the Hindu religious teaching. 
The guru has thus a high place, and the 
disciple had to serve a learned and illu- 
mined guru for some time before he was 
considered fit to receive sacred teaching 
like the Vedas or the Upanishads. The very 
word ‘Upanishad’ means sitting near a 
teacher or guru to get instruction. 

The god of the heaven. He is said to be. 
of a golden colour and can adopt any form 



288 


he likes. He rides in a golden car drawn 
by a pair of horses. His main weapon is 
the thunderbold, and his main beverage 
the soma juice of which he drinks copi- 
ously. He rules over the firmament, and 
causes rain, lightning and thunder. In war- 
fare he is sometimes said to be accompanied 
by troops of maruis His wife is Indrani. 
More hymns are addressed to him in the 
Vedas than to any other deity except Agni. 

Indriyas The mind’s internal organs. 

Ishwara The personal God known as the universal 
purusha. Ishwara, or God, is sat-chit- 
ananda (existence-consciousness-bliss). He 
is the perfect person, the lord of maya, the 
soul of souls, the creator, sustainer, and 
destroyer of the universe ; the source of 
creation, and that to which all life goes 
back. Ishwara is the personal aspect of the 
impersonal Brahman. He is also known as 
apara, or lower Brahman, as different from 
the unconditioned, para, or higher Brahman 
(see also ‘ananda’). 

Jabala A sage mentioned in the Chandogya Upani- 

Satyakama shad, whose mother was a mere servant girl 
named Jabala. She conceived him from 
one of the men she went about with. Satya- 
kama Jabala was accepted as a pupil by the 
sage Haridrumta and given the Upanishadic 
teaching. This incident is frequently men- 
tioned to prove that even persons of low 
origin, who were worthy, were not denied 
such knowledge. 

Jiva The individual soul. The Upanishads believe 

(Jiva- the jiva to be the agent or the enjoyer. 

Atman) Actually the nature of the soul is the same 

in essence as Brahman, but conditioned by 
the body and by ignorance it remains the 
empirical self. But when the jiva realises 
its true nature — that he is not the body. 



289 


senses, or mind, but the non-dual self, 
(tatvam asi=that thou art), he shines out 
with his own light. The false notion is 
destroyed and liberation follows (see also 
‘Atman’). 


Jivaja 

Jivan- 

mukta 


Jnana 

(Jnanam) 


Jnana> 

indriyas 


Born of germs (see ‘andaja’). 

The liberated sage who keeps living in the 
world to do good to mankind. According 
to Hindu philosophy when Brahman is attai- 
ned, man is released from the round of 
transmigrations and) rebirth. This illumi- 
nation can be achieved either in this life 
itself, or after the soul leaves the body. In 
the former case the illumined sage continues 
living for the public good, and is called a 
jivan-mukta. In the later case he is a videha- 
mukta i.e. a sage gone to the other world. 
But even he can come back voluntarily to 
the earth to do good if he so likes. 

Knowledge, or wisdom. The Upanishads 
emphasised the need of ’knowing the true 
self. The Gita gives high praise to know- 
ledge and says that even the most sinful man 
can cross the ocean of samsara by the boat 
of knowledge alone, that knowledge brings 
insatant peace, and that there is nothing 
purer then knowledge. 

The organs of cognition. These are the 
five organs — sight, hearing, touch, taste, and 
smell. The karma indriyas are the organs 
of action, viz. speech, grasping, moving, 
excretion, and generation. 


Karma According to the doctrine of karma, which 
is one of the most outstanding contribu- 
tions of Hindu philosophy, a man is re- 
warded or punished in accordance with his 
good or bad actions in this world. At the 
* same time the realisation of Brahman sets 



290 


karma at nought and future karmas are 
destroyed. The karma doctrine necessitates 
rebirth for the expiation of good or evil ac- 
tions. Consequently realisation of Brahman 
connotes liberation (moksha) i.e. freedom, 
from the bondage of rebirth. Karma is of 
three kinds ( 1 ) prarabdha, the name given 
to the effects of one’s previous works, which 
have already begun to germinate and bear 
fruit in this life (2) sancita, that which is 
stored up for the next life and (3) agamin, 
that which is to come to fruition in future 
lives. It is to be noted that when the soul 
attains illumination only sancita and agamin 
karmas are destroyed. Prarabha still re- 
mains, and the sage retains his body till its 
effects are worked out. 

Karana- The causal body of the soul. The Upani- 

shaiira The causal body of the soul. The Upani- 

shads mention five sheaths or koshas of the 
soul. The innermost sheath is that of bliss 
called the anandamaya kosha, and this is 
known as the soul’s causal body (see 
‘kosha’). 

Karya Action. According to the Upanishads there 
are four stages in every voluntary action, 
viz. ( 1 ) kama, or desire (2) the firm estab- 
lishment of the desire to act in the mind 
as will (kratu) (3) action (karya) and (4) 
the modification or change caused in the 
nature of the person’s doing the act, which 
is the consequence of the act being coin- 
mitted, (known as karman). This analysis 
of action helps us in understanding the 
karma theory. 

Kosha The Upanishads believe that there are five 
sheaths which cover the soul— called koshas. 
The outermost one, which is the coarsest, 
is the annarasamaya i.e. the sheath of food. 



291 


Krama' 

mukti 


This is the physical body in which the soul 
lies, next is the pranamaya, the sheath of 
the vital airs, thereafter manomaya the 
mind sheath, and then vijnanamaya, the 
sheath of the intellect. Last of all the inner- 
most sheath-anandamaya, the sheath of 
bliss. The outermost sheath, viz. annara- 
samaya is known as the gross body (sthula- 
sharira). The next three viz. the sheath 
of the vital airs, of the mind, and of the 
intellect, constitute the subtle body called 
sukshma-sharira, and the last sheath (anani 
damaya) is called the causal body or 
karana-sharira. Conditioned by the live 
koshas the soul becomes subject to expe- 
rience and enjoyment. 

There are two views of moksha, or libera- 
tion, in the Upanishads. The first is the 
way of gradual release, called krama-mukti. 
According to this when the man who has 
realised Brahman and obtained release, dies, 
his soul goes by the way of the gods (deva- 
yana) as distinguished from the way of the 
ordinary soul which has not realised Brah- 
man, which goes by the way of the father 
Cpitra-yana). The path of the gods taken 
by the released soul, is through light, day, 
the bright, half of the month, the half of 
the year of the sun’s northward journey, the 
year, the sun, and thence to the moon, 
where a superhuman person meets it and 
leads it to Brahman. This is the path of 
gradual release (krama-mukti). The other 
view is that of instant release called jivan- 
mukti. According to this as soon as the 
soul knows its true nature, and thus dis- 
pels its ignorance, it realises its non diffe- 
rence from Brahman, and obtains release. 
This release can be obtained even in this 
life. 



Kratu 

Krishna 


Kshatriya 


Mahar 

Mahat 


Will, or desire to act (see karya). 

The earliest mention of Krishna is in the 
Chandogya Upanishad, in which he is repre- 
sented as a scholar. Krishna was a Yadava, 
descended from Yadu, one of the sons of 
Yayati. The story of Krishna’s childhood 
antics are given in the Bhagavata Purana. 
Later on he appears prominently in the 
Mahabharata, and in the Bhagawad Gita 
preaches Arjuna, whose charioteer he was, 
about the immortality of the soul. He was 
an incarnation of Vishnu and is said to have 
lived about 1400 B.C. A number of legends 
and stories have developed around Krishna 
and his beloved Radha, and they figure 
much in Indian love poetry. 

The warrior caste. According to Manu’s 
code there are the following four castes in 
Hindu society ; — 

(1) Brahman— The learned caste who are 
associated with religious rites and acquisi- 
tion of sacred knowledge. 

(2) Kshatri>a-The kingly and warrior 
caste. 

(3) Vaisya— Those engaged in trade and 
agriculture. 

(4) Shudra — The servant caste. 

One of the seven worlds— the abode of 
saints and sages (see ‘bhur’). 

‘The great one.’ A term for the universal 
consciousness— the great intellect produced 
at the creation, whose first evolule it is. 
Its characteristic is the preponderance of the 
sattva element. It is the highest and sim- 
plest entity, and is pure intelligence. 

Wife of the Rishi Yajnavalkya who was 


Maitreya 



293 


initiated by him into the secrets of Upani- 
shadic wisdom. 

Manana A stage in the realisation of Brahman, We 
are told in the Upanishads that there are 
three stages in such realisation ( 1 ) shra- 
vana — which means the study of the Upani- 
shads under proper guidance (2) manana — 
persistent reflection and analysis leading to 
conviction of the teachings contained in 
them (3) nididhyasana- continuous media- 
tion on the truths mentioned therein, lead- 
ing to enlightenment. 

Manas The faculty of the mind which reasons and 
deliberates. It is the central organ of cons- 
ciousness which collects knowledge through 
the congnitive sense-organs (sight, ‘ hearing 
touch, taste and smell), and intergrates the 
impressions so gathered, and after doing so 
acts with the help of the organs of action, 
(speech, grasping, moving, excretion, and 
generation). 

Manomaya One of the five sheaths of the soul — the 
mind sheath (see koshas). 

Matra Modes. Corresponding to the three matras 
of Aum there are the three modes of waking, 
dream, and sleep, and the fourth modelej>s 
(a-matra) part, the unconditioned and un- 
changing turiya (see also a-matra). 

Maya Illusion. Maya is not only absence of know- 
ledge but definitely wrong knowledge. It 
is a mixture of the real and the unreal. It 
cannot be said to be existing, for only Brah- 
man exists. Neither can it be said to be 
not existing, for it is the cause for appea- 
rance of Brahman as the world. It isneither 
real or unreal. When right knowledge 
dawns, maya vanishes. 

Mayavin • God is described as mayavin in the Shvetaa- 
shvatara Upanishads. Although the doctrine 



294 


of maya is its complete form is not found in 
the Upanishads there are occasional refer- 
ences to it. The term maya is used in the 
sense of illusion in the Shvetaashvatara 
Upanishad where the lord of all creation is 
called mayavin. 

Moksha Liberation, emancipation, the release of the 
soul from the rounds of birth and death. 
The term is equivalent to the Buddhist 
nirvana. Moksha is the goal of every man. 
The Upanishads believe that moksha can 
be obtained both on death and in this very 
life also. As soon as the soul realises its 
oneness with Brahman, moksha is achieved. 
Moksha is release from bondage, and free- 
don from samsara. It is not a negative state 
only in which there is no grief, but positive, 
absolute, undisturbed bliss. 

Mukti Liberation. According to the Vedanta the 
four objects of life (purusharthas) are (1) 
dharma, or the practice of virtue (2) artha, 
the acquisition of wealth (3)kama, enjoy- 
ment of pleasures and (4) moksha, or 
liberation. The liberated person who 
achieves moksha has a foretaste of the bliss 
which awaits him, but it is only by actually 
going to the world of Brahman that eternal 
bliss is got. This is mukti. There are two 
kinds of persons who obtain such mukti. 
One is the a jivan-mukta who gets mukti 
here and now, while the other is the videha- 
mukta who gets it after death. 

Namarupa Name and form. The Upanishads describe 
the world to be unmanifest in the beginning, 
and later made manifest through name and 
form. 

Narada A Rishi to whom some verses of the Rig 
Veda are ascribed. He is one of the seven 
great Rishis. According to the Rig Veda 



295 


Neti Neti 


Nididhya- 

sana 

Nirguna 

Nirvana 

Nishkama 

Karma 


Nishvasa 


Narada belonged to the Kanava family. He 
is the inventor of the lute and the chief of 
the heavenly musicians. He is also an 
authority on law, and wrote a book on it 
called ‘Naradiya Dharamshastra’. 

‘Not this, not this’. The Absolute, or 
Brahman, is described in the Upanishads 
negatively. It is said to be not gross, not 
subtle, not short, not long, etc. The 
significance of this is that the Absolute 
cannot be described in terms and expres- 
sions used fro describing the temporal things 
of the world. It cannot be expressed in any 
such language. 

Continuous meditation, which is the final 
of the three steps in realising Brahman (see 
manana). 

Without gunas, i.e. without qualities or 
attributes. 

Emancipation, or freedom from samsara or 
rebirth. The term usually used in Hindu 
philosophy for such liberation is ‘moksha’, 
though some times ‘nirvana’ is also used. 
In general it is an expression used in 
Buddhism to describe the soul’s enlighten- 
ment (see moksha). 

Desireless action. Action performed [ un- 
selfishly, without expectation of reward. 
Such action does not bind a person. The 
Gita exhorts us to perform nishkama karma 
(‘your right is to work only, but never to 
the fruit thereof’). 

Inspiration. The prana breath penerates 
the human body and assumes various varie- 
ties which are prana, apana, vyana, udana 
and samana. The apana causes inspiration 
(nishvasa) and the prana expiration (ut- 
chavasa). 



296 


Nitya 

Niyati 

Panci- 

karana 

Para 

Para- 

Brahman 


Para- 

matman 

Pippalada 

Pifr-yana 


Eternal, endless, permanent, and indestruc- 
table. 

Chance. The Upanishads reject chance as 
being a first cause of the creation of the 
world. 

Quintuplication. The process of admixture 
of the basic and subtle elements by which 
the gross elements are formed. 

Supreme, greatest, of the highest order 
(used as a prefix). 

The Absolute Brahman. Brahman is des- 
cribed in two ways in the Upanishads, the 
lower or apara Brahman is Ishwara, and is 
the cosmic, all-comprehensive Brahman, full 
of good qualities. The higher or para 
Brahman is an acosmic, qualityless, indeter- 
minate, indescribable Brahman. 

God, or pure consciousness. 

A sage who founded a school of Atharva- 
veda which bears his name. 

The path of the fathers taken by souls which 
have not yet reached Brahman and obta- 
ined release from the cycle of birth and 
death. The path taken by such souls is 
through smoke, the night, the dark half of 
the month, the six months during which the 
sun moves southwards, the world of the 
fathers, space, moon, and then back to the 
earth. This path is different from the one 
taken by released souls called deva-yana or 
the path of the gods, which leads the soul 
which has realised Brahman through light, 
the day, the bright half of the month, the 
six months during which the sub moves 
north, the year, sun, moon, and from the 
moon the soul is guided by a superhuman 
person to its final goal-Brahman. 



297 


Prakriti Nature. Matter, as distinguished from the 
spiritual basis of the universe called 
purusha. It is the root cause of the world 
of objects. It is uncaused independent, ab- 
solute, one, and eternal, as also beyond 
production and destruction. Prakriti is that 
from which the entire world of objects 
evolves, and to which it returns. It is the 
unity of the three gunas (rajas tamas, and 
sattva) held in equilibrium. Creation is 
the result of prakriti and purusha coming 
into contact with each other, as the Sankhya 
system of Hindu philosophy holds, like a 
lame man mounted on a blind one so that 
the former directs and the latter walks on 
the path directed (see purusha). 

Pralaya Dissolution of the world at the end of a 
kalpa. There are four Yugas according to 
the Hindu system of creation. These Yugas 
together comprise a period of 4,320,000 
years which is called a mahayuga. Two 
thousand mahayugas or 8,640,000,000 years 
make a night of Brahma. 

Prajpati Known as lord of created beings. In the 
Veda, Indra, Soma, Hiranya-garbha etc. are 
known as such. The name is also given to 
the ten sages who descended from Brahmaa, 
namely Marichi, Atri, Angiras, Pulastya, 
Pulaha, Kratu, Vasishtha, Daksha, Bhrigu 
and Narada. Some think that the Prajapatis 
are identical with the seven Rishis. 

Prajna The state of the self in sound sleep, in which 
the duality of subject object is transcended. 

Prana The universal principle of energy — the vital 
force of the body. Breathing, blood circu- 
lation, nourishment, and growth-these are 
its functions. Prana permeates the entire 
body. Its manifestations are apana, which 
causes inspiration (while prana causes expi- 



298 


ration), vyana, which sustains life when 
breathing is still, samana, concerned with 
digestion, and udana, which effects the 
soul’s going from the body at death. 

Pranamaya See ‘kosha’. 

Prarabdha Karma which remains as the result of past 

karma action s,and which must be necessity be ex- 
piated (see karma). 

Prithivi- 

matra The subtle earth element. 

Purusha In Sankhya Philosophy purusha is the prin- 
ciple of pure consciousness. It is the soul, 
the self, the spirit, the subject, the knower. 
It is the ultimate knower which is founda- 
tion of all knowing. It is the silent witness 
through the stages of waking, dreaming, 
and deep sleep. It is uncaused, eternal, 
all pervading,the postulate of all knowledge. 
All doubts and denials presuppose its exis- 
tence. It combines with prakriti in creating 
the world. The Gita, unlike Sankhya which 
believes in many purushas, mentions two 
purushas — the perishable and the imperi- 
shable, and one which transcends them 
both, called by it purushottama. (see also 
prakriti). 

Pusan A god mentioned in the Vedas to whom a 
number of verses are addressed. He is a 
nourishcr of beings, their protector, and 
multiplier of cattle and human possessions. 
He is brother of Indra and enumerated 
among the twelve Adityas. He is toothless 
and hence called karambhad. Dr. Muir 
writes about pusan, ‘As a cowherd he 
carries an ox-goad, and he is drawn by goats. 
In the character of a solar deity, he beholds 
the entire universe, and is a guide on roads 
and journey to the other world. He- is called 
the lover of his sister Surya. He aids in the 



299 


revolution of day and night, and shares 
with Soma the guardianship of living crea- 
tures. He is invoked along with the most 
various deities, but most frequently with 
Indra and Bhaga*. 

Rig Veda The oldest Veda consisting primarily of 
hymns, others being Sama, Yajur and 
Atharva. The last is comparitively recent. 
The other three, viz. Rig, Yajur, and Sama 
are spoken by Manu as milked out, as it 
were, from fire, air, and sun. The Rig Veda 
is the original Veda from which Yajur and 
Sama are derived, so it is the oldest and the 
most important. It consits of 1028 hymns, 
which are addressed to various Vedic gods 
like Agni, Indra, Surya, Varuna, Ushas, 
Prithivi ele. To each hymn is prefixed the 
name of the Rishi to whom it was revealed, 
like Bharadwajd, Vasistha, Vishwamitra etc. 
(See Veda). 

Rishi A sage or teacher who has attained the 

illumined state. The hymns of the Vedas 
were revealed to them. The seven Rishis 
known as Saptarishis are the ‘mind-born 
sons’ of Brahma. They are represented in 
the sky as the seven stars of Great Bear. 

Rudra Means terible. Rudra is the god of storms, 
the father of the Rudras or Maruts, and is 
sometimes identified as the gcd of fire. On 
the one hand he is said to be the bringer 
of disease, and on the other he is supposed 
to be a healer. So his attributes are some- 
what contradictory. In the Brihadaranyaka 
Upanishad the Rudras are ‘ten vital breaths 
(prana) with the mind (manas) as the 
eleventh. 

Sac-cid- The Absolute, or Brahman. The term 

ananda means being-consciousness-bliss (sat-chit- 

ananda). The Absolute is pure existence. 



300 


Saguna 

Sakuni 

'Sama Veda 

Samana 

Samasara 

Sancita 

karma 

Sankalpa 

Sankhj'a 


.Sannyasi 


pure knowledge, and pure bliss— all com- 
bined in one. It is satyam (truth), jnanam 
(knowledge) and anantam (Infinite). It is 
also truth, goodness, and beauty (satyam- 
shivam-sundaram). 

Possessing qualities. 

Brother of Queen Gandhari and uncle of 
the Kaurava princes. In the Mahabharata 
we read how Yudhisthira staked and lost to 
him all he possessed in a gambling match. 

One of the four Vedas containing 1549 
verses. These were meant to be chanted at 
the sacrifices or offerings made to Soma. 
Most of the invocations are to Soma, some 
being to Agni and Indra also. (See Veda). 

One of the variations of the vital force of 
the body which is related to the process of 
digestion ( See prana). 

The world of phenomena in which the soul 
takes birth over and over again. 

Karma which is stored up for the next life. 
Actions performed in one life, of which the 
result shows itself in the life to come (See 
karma). 

Ideas. 

One of the main schools of Hundu philo- 
sophy founded by Kapila in “00 B.C. The 
main feature of this school is that creation 
is the result of the combination of purusa 
and prakriti. It is one of the oldest systems 
of Indian philosophy. Sankhya maintains 
a definite dualism between purusha and 
prakriti. It believes in a plurality of souls. 
It does not mention God at all. (See 
purusha and prakriti). 

As ascetic. One who has abandoned the 
world and goes about as a wandering . men- 
dicant (See also ashrama). 



301 


Sattva 


Satyam 


Satyam- 

shivam- 

sundaram 

Satasya- 

satyam 

Satya vacan 

Savitri 


Shankara 

(Shankara- 

charya) 


Shirovrata 


The quality of brightness’or light. Accord- 
ing to the Sankhya philosophy there aro 
three gunas or qualities : ( 1 ) Sattva which 
is the guna of brightness, luminosity, plea- 
sure, contentment, bliss (2) rajas— the prin- 
ciple of motion, restless activity, and 
feverish effort (3) tamas— the principle of 
inertia, apathy, dulness, and indifference. 

Satya means truth. The word satyam is 
used in the Upanishads to denote the truth 
amidst untruth, (satyam =Sa-ti-yam ; sa- 
yam= truth, and ti= untruth. So satyam = 
the final truth surrounding untruth). 

Truthful-goodness-beauty. A term used ta 
denote the nature of the, Absolute. Also 
known as salyam-jnanam-anantami.e. Truth- 
knowledge-infinite. 

The real of the real. Also an expression 
used in describing Brahman. 

Truthful words. Truthfulness. 

Means generator. In the Vedas it is a name 
for the sun, and many hymns are addressed 
to him. 

The most prominent exponent and com- 
mentator of the Vedanta system of philo- 
sophy. Shankara belongs to the eighth 
century. He was a pupil of Govinda. He 
lived a short life of thirty two years and 
wrote commentaries on the Upanishads, the 
Bhagawad Gita and Brahmasutras. He 
believed in absolute non dualism. 

An observance mentioned in the Afharva 
Veda which consists of carrying fire on the 
head. The meaning however is uncertain. 
Some have interpreted it as the sannyasa 
ceremony of shaving the hair off the head. 

Faith. 


Shraddha 



302 


Shvetaa- 

shyatara, 

Rishi 

Shravana 


Smriti 


Soma 


Sthula- 

sharira 

Sukham 

Sukshma- 

sharira 

Sushupati 

Susumna 

nadi 


Svar 

Svedaja 

Swami 

Tamas 

Tanmatras 

Tapas 


A Rishi, whose name one of the principal 
Upanishads— the Shvetaashvatara Upani- 
shad-bears. 

Study of the Upanishads-the first stage in 
the realisation of Brahman (See also Manana 
and Nididhyasana). 

Memory, The term is also used for sacred 
books, apart from the Vedas, which have 
been transmitted by committing them to 
memory. 

The juice of a plant having intoxicating 
qualities. Its juice was supposed to be 
consumed by gods. 

The gross physical body of a living being as 
distinguished from the subtle body called 
Linga-sharira (See kosha). 

Bliss alone. Perfect bliss. 

The subtle body of the soul (See kosha). 

The state of dreamless sleep. 

An imaginary canal running through the 
centre of the spinal cord through which 
kundalini (The subtle nervous energy con- 
centrated at the base of the spinal column), 
is supposed to ascend. 

One of the seven worlds — the heaven of 
Indra between the sun and the polar star 
(See bhur). 

Born of sweat (See andaja). 

A spiritual teacher or preceptor. 

One of the three gunas or qualities enun- 
ciated by the Sankhya philosophy, repre- 
senting activity and effort (see sattva). 

The subtle elements of nature from which 
the gross ones are produced. 

Ascetic practices by which control over the 



303 


Tarkashya 

Tat tvam 
asi 


Tattvas 

Tejomatra 
Turiya * 

Tyaga 

Ucchavasa 

Udana 

Udhijja 

Uma 


body is attained — austerities like fasting, 
self-restraint etc. 

Personification of the sun in the form 'of a 
horse or a bird. 

.■ A i> V ■ -tmu m 

An expression meaning ‘that thou art’. This 
is the great discovery of the Upanishads 
which hold that the self, or soul, is of the 
same essence as Brahman— 1 am Brahman 
i.e. Atman is Brahman. Of this Deussen 
says, “It was here that for the first time the 
original thinkers of the Upanishads to their 
immortal honour, found it when they 
recognized our Atman, our inmost indivi- 
dual being, as the Brahman, the inmost 
being of universal nature and of all her 
phenomena” (Deussen’s Philosophy of the 
Upanishad’s). 

Principles or categories. They are constitu- 
ted of kalas and shaktis which are multiple 
units of energy ^underlying the entire 
creation. 

iThe subtle light element. 

The fourth or caturtha state of experience 
which is called moksha. This is distinct 
from the three states of empirical existence 
viz. waking, dream and sleep. 

Renunciation. This is the]j"central teaching 
of the Gita. 

Expiration-caused by the prana breath (See 
nishvasa). 

The manifestation of the prana breath 
which affects the souls going from the body 
at the moment of death (see prana). 

Born of sprouts (see andaja). 

The word means ‘light’ and is a name given 
to the consort of Shiva, and daughter of 
the Himalaya mountains. Other names byi 



304 


which she is known are Gauri, Parvati, 
Haimavati, Jagatmata, and Bhavani. 

Upanishads Etymological meaning ‘to sit’ (=sad), close 
by (=upa) with devotion (=ni) i.e. to sit 
close to a teacher with devotion. Gradually 
the word came to mean the teaching given 
at such sittings, and so it came to imply 
secret teaching, or teaching given to the 
chosen few who were fit to get it. This 
forms the third division of the Vedas 
containing the Shruti or revealed word. 
Also known as Vedanta as they formed the 
end of the Vedas (anta=end). The Upani- 
shads are written both in prose and in verse. 
The questions discussed by the Upanishads 
are regarding the origin of the universe, the 
nature of God and the soul, and the connec- 
tion between mind and matter. They are 
revealed texts i.e. texts containing eternal 
truths which were revealed to divine Rishis. 
The genuine and ancient Upanishads are— 
Eesha, Kena, Prashna, Katha, Mandukya,. 
Mundaka, Taittiriya, Aitareya, Chandogya, 
Brihadaranyaka, Kausitaki, Maitrayaniya 
and Shvetaashvatara. 

Varuna One of the oldest of the Vedic deities. God 
of sky and the god of heaven and earth. 
He was considered to be King of the uni- 
verse, of gods, and of men, and having 
boundless knowledge. His sign is a fish. 
Dr. Muir gives a graphic description of the 
deity. He says ‘The wind which resounds 
through the atmosphere is his breath. He 
has opened out boundless paths for the sun, 
and has hallowed out channels for the 
rivers, which flow by his command. By his 
wonderful contrivance the rivers pour out 
their waters into the one ocean but never fill 
it. His ordinances are fixed and inassailable. 
They rest on him unshaken as on a^mountain. 



305 


Through the operation of his laws the moon 
walks in brightness, and the stars which 
appear in the nightly sky mysteriously vanish 
in daylight. Neither the birds flying in the 
air, nor the rivers in their ceaseless flow, 
can attain a knowledge of his power or his 
wrath. His messengers behold both worlds. 
He knows the flight of the birds in the sky, 
the paths of ships in the ocean, the course 
of the far-travelling wind, and beholds all 
the things that have been or shall be done. 
No creature can even wink without him. 
He witnesses men’s truth and falsehood’. 

Vayu The god of the wind, often associated with 

Indra and riding in a chariot, of which the 
latter is charioteer), made of gold and 
drawn by a thousand horses. He is said to 
be the father of Bhima and Hanuman. The 
Bhagavata Purana gives an interesting story 
regarding the origin of Ceylon (Lanka) 
according to which Narada incited the wind 
to break off the summit of Mount Meru, 
which afterwards he hurled into the sea and 
this became the island’of Ceylon. 

Vayu matra The subtle air element. 

Veda From the root vid-to know. The Vedas 
contain revealed truths, and are the foun- 
dations of Hindu religion. They were 
composed between 1500 to 1000 B.C. and 
consist of hymns addressed to gods, which 
were revealed to Rishis whose name they 
bear. There are four Vedas (Rig, Yajur, 
Sama, and Atharva). The most important 
is Rig Veda. Each Veda is divided into 
two parts— Mantra and Brahmana. The 
Mantra is prayer or praise of some god in 
metricat stanzas while the Brahmana coiv 
sists of discourses or treatises interspersed 
by legends. To the Brahmanas were added 



306 


Vedanta 


Videha- 

mukta 

Vidya 

Vignana 

Vijnana- 

maya 

kosha 

Virocana 


Vishnu 


the Aranyakas and Upanishads containing 
mystic teachings and philosopy. The hymns 
and prayers are known as the ceremonial 
section of the Vedas (called karma kandaj 
and the spiritual and philosophical teachings 
are the section of knowledge (called jnana- 
kanda). The entire veda is called Shruti, 
or revealed knowledge. 

Literally the end of the Veda. The Upani- 
shads are also known as Vedanta because 
they are the concluding portion or the end 
(anta) of the Vedas. Later there arose 
schools of Vedanta which interpreted the 
Upanishadic philosophy, the greatest of 
which was led by Shankara, Ramanuja, 
Madhava, Nimbarka, and Gaudapada. 

A man who attains Brahman at the time of 
death, when his soul is released, is called a 
a Videha-mukta (see also jivan-mukta). 

Wisdom, or knowledge. 

Consciousness. 

The sheath of the intellect. One of the five 
coverings or sheaths of the soul according 
to the Upanishadic conception (see kosha). 

A demon-son of Prahalada and father of 
Bali. He is also known by the name of 
Drisana. When the earth was milked 
Virocana acted as the calf of the asuras. 

From root vish ‘to pervade’. The second 
god in the Hindu triad. In the Vedas he is 
not very prominent and is known as a 
manifestation of the solar energy. Occa- 
sionally he is associated with Indra. In the 
Puranas he is known as Narayana (moving 
in the waters) and is represented as a 
human form slumbering on Sheshanaga. 
He is the preserver of life (as Brahma is the 
creator, and Shiva or Mahesh the des- 



307 


Viveka 

Vritti 


Vyana 

Yagna- 

valkya 


troyer). His consort is Lakshmi, the 
goddess of fortune, and his vehicle is the 
bird Garura. He lives in Vaikuntha, or 
heaven. He is represented as having four 
hands, one holding a conch shell, one a 
club, one a chakra and one a lotus. Some- 
times he is represented as seated on a lotus 
with his consort Lakshmi besides him, or 
reclining on a lotus leaf. 

Discrimination between the true and the 
false. 

A thought wave in the mind (citta)-mental 
activity of the mind. According to Patan- 
jali when citta, or mind-stufl', gets related 
to any object, it assumes the form of that 
object, and this form is called vritti, or 
modification. 

Is that which keeps on sustaining life when 
the breath is arrested (see prana). 

A famous sage to whom is attributed the 
white Yajur-Veda, the Satapatha Brahmana, 
the Brihad Aranyaka and the law code 
called Yagnavalkyasmirti. He was a dis- 
ciple of Bashkali and Vaishampayana. He 
broke away from the religious teachings 
and practices of his time, and is a precursor 
of the Yoga doctrine. He had two wives 
namely Maitreyi and Katyayani, the former 
of whom he initiated into the Upanishadic 
teaching. 


Yajur Veda The second of the four Vedas which is com- 
posed mostly of hymns taken from Rig 
Veda. This Veda contains a' number of 
sacrificial formulas and is thus a handbook 
for priests. The hymns are divided into 
two — the white Yajur and the black Yajur, 
which are known as the two Sanhitas of the 
Yajur Veda (see also Veda). 



308 


Yama The god of death, son of Vivasvat (the sun). 

He rides a buffalo and is armed with a 
heavy mace and noose to secure those 
who come to him. He is said to have two 
insatiable dogs with four eyes and wide 
nostrils which guard the road to his abode. 
He sits upon his throne of judgement assis- 
ted by his recorder and his councillor, 
Chitragupta, and waited upon by two 
attendants Mahachandra and Kalapurusha. 
The souls of the dead are brought to him 
by his messengers, called Yamadutas, and 
his porter is Vaidhyata. 

Yoga From Yuj-to join. It is the name given to 
the Yoga system of Hindu philosophy es- 
tablished by Patanjali which consists of the 
suppression and control of mental activity. 
Patanjali calls Yoga ‘the restraint of mental 
modifications* (citta vriti nirodh) i. e. the 
restraint of mind as a whole. 

Yogi A follower of the Yoga method of disci- 

(Yogin) pline. One who seeks realization through 

wisdom and control. 


— : o
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